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THE LUTHERAN COMMENTARY

A PLAIN EXPOSITION OF THE)

J^olp ^cripture^ of tjje i^eto Cri^tament

BY

SCHOLARS OF THE LUTHERAN CHURCH IN AMERICA

EDITED BY

HENRY EYSTER JACOBS
Vol. X.

IRew 130 rft

€f)e Cfjn^tiaii literature OTo*

MDCCCXCVII.

ANNOTATIONS

ON THE

EPISTLES TO TIMOTHY,

TITUS AND THE HEBREWS

BY

EDMUND J.'V/OLF, D.D.

Professor of Church History and N. T. Exegesis, Theological Seminary, Gettysburg, Pa,

AND ON PHILEMON

BY

EDWARD T. HORN, D.D.

Pastor oj" St. John's Lutheran Church, Cliarleston, S.C.

mew L>orft

€J)C CF^CT^tian Btitcraturc €o.

MDCCCXCVII.

Copyright, 1897,
By the christian LITERATURE CO.

LIST OF ABBREVIATIONS.

Aor Aorist tense.

A. V Authorized Version.

Beng Bengel.

Bib. Comm Bible (Speaker's) Commentary.

Calv Calvin.

Chrys Chrysostom.

Del Delitzsch.

DeW DeWette.

Dou Douai Version.

Ebr Ebrard.

Ellic Ellicott.

FF Church Fathers.

Fut Future tense.

Gen Genitive case.

Heb Hebrew.

Holtzh Holtzheuer.

Huth Huther.

Ind Indicative Mood.

Imp Imperative Mood.

Lit Literally.

Luth Luther.

LXX Septuagint Version.

Mid. . . Middle voice.

N, T New Testament.

O. T Old Testament.

Perf Perfect tense.

Poss Possessive case.

Pres Present tense.

Rev Revised Version.

So Scilicet, to-wit.

SS The Scriptures.

Thay Thayer.

Theoph Theophylact.

V. O Van Oostersee.

Von Hoff Von Hoffman.

Von Sod Von Soden.

Vulg Vulgate Version.

Westc Westcott.

Wies Wiesinger.

PREFACE

The preparation of this volume has been guided by
the twofold aim to ascertain the true_ sense of the
original and to give to it an adequate expression in our
own tongue. Acquainted with some of the masters who
have traversed the same ground, I have extensively
availed myself of their labors, using, as is to be noticed,
in many cases their very language.

Mindful of the Lutheran impress which this Commen-
tary is to bear, I freely acknowledge that to this end
my indebtedness to Lutherans, pre-eminently Hutherand
Delitzsch, is no greater than my obligations to the
Anglicans Ellicott and Westcott and to the Reformed
Van Oostersee and Ebrard.

The limitations prescribed for the general work have
given this volume a character somewhat different from
that which I should have preferred, yet I cherish the hope
that, if it be consulted as a help in the study of that
portion of Scripture covered by it, it may prove of ser-
vice to man)\ If it be used as a substitute for the
inspired word, an evil not uncommon w^ith such a work,
it were better if it had never been written.

E. J. W.

Gettvsburo, Fehniaiy, 1897.

INTRODUCTION

PASTORAL EPISTLES

The Epistles to Timothy and Titus are entitled Pas-
toral Epistles because they give instructions to those
superintendents of churches to guide them in their pas-
toral ministrations. They contain, however, especially
2 Timothy, matter which is altogether personal.

The Pauline authorship of all three was never ques-
tioned from the time of Tatian, i6o A. D., until within
the present century. Since then this authorship of
each has been strenuously attacked. While the critics
assail each other quite as much as they do the genuine-
ness respectively of each epistle, some holding one, some
another, some all of them, to be un-Pauline, it is now
generally conceded that they form an " inseparable
triplex," the genuineness of all three standing or falling
together.

The Difficulties

respecting authorship may be grouped under three heads:
I. The development, both of ecclesiastical organiza-
tion and of the heresies antagonized, is in advance of the
apostolic age. The reference to bishops and deacons in-
dicates a considerable hierarchical development, such as
was unknown to the first century. So it is claimed, like-

X INTRODUCTION.

wise, that the errorists condemned correspond with those
who appeared in the second century.

The first objection is answered by the fact that the
epistles do not contain a trace of the episcopal system
which obtained in the second century. They use
the term " bishop " in a sense altogether different from
its later import, and so far from postulating a complete
hierarchical system they represent the simplest, rudest
form of church organization, just what was characteristic
of apostolic times. They were indeed written " because
as yet there was no definite well-understood church-
organization," Respecting the second point, it must be
admitted that certain allusions in the three epistles point
to errors which emerged in the post-apostolic age, but
it is equally obvious that the germs of such errors ex-
isted long before their full growth. The heresies of the
second century did not, as by spontaneous generation,
suddenly spring from the ground in a fully matured form.
Their seeds can be traced at a very early period. Schaff
says, " Gnosticism, like modern rationalism, had a growth
of a hundred years before it came to full maturity,"
Even apart from supernatural aid, Paul must have pos-
sessed sufificient foresight and penetration to discern in
the rudimental forms of error the baneful harvest that
was sure to come.

II. Peculiarities of style and even of content are in
marked contrast with the acknowledged Pauline Epistles.
These variations have been greatly exaggerated, and,
it will be confessed, much depends here upon the sub-
jective taste of the critic. No test of literature is so
uncertain and illusory as that of language and style.
Under changed circumstances writers change their forms
of thought and modes of expression, Thi: force of this
objection maybe estimated by the contradictions of those

IN TR OD UC TION. X l

who make it. Schleiermacher and Neander find 2
Timothy and Titus quite Pauline in thought, logical
treatment and general style, but not i Timothy. De-
Wette, on the other hand, who, with Baur, accepts the
Pauline authorship of neither, charges the want of sense
and connection discovered by Schleiermacher to his own
imperfect acquaintance with the style. There is cer-
tainly not sufficient contrast with the composition and
subject-matter of his other epistles to disprove Paul's
authorship of these three.

III. The impossibility of historically fitting the date of
these Epistles into the period of Paul's life covered by the
Acts. The personal notices cannot be made to coincide
with the well-known data concerning the Apostle. But
the salient point of this difificulty is due to the assump-
tion that Paul never came forth from his Roman impris-
onment with which the Acts close. For this there is no
warrant. The Acts do not claim to give a complete
biography of Paul. And apart from these Epistles there
are good grounds for the hypothesis of Paul's acquittal,,
his resumption of missionary labors and a second impris-
onment, evidences which though not positive are con-
clusive to notable critics who reject the genuineness
of the Pastoral Epistles. This hypothesis strongly cor-
roborated by internal evidences, removes all diflfiiculties
and fixes the date of i Timothy and Titus after the first
imprisonment, and 2 Timothy during a second imprison-
ment.

Genuineness.

While those who impugn the Pauline authorship admit
that they have no positive evidence of a later authorship,
we have ample positive proofs of the apostolic origin of
these Epistles which no critical doubts suffice to overturn.

Xll INTRODUCTION.

They are found in the Peshito and in the Canon of
Muratori, both dating from the second century. Eusebius
catalogues them among unquestioned Pauline produc-
tions. We have apparent citations from them or refer-
ences to them in the earliest Fathers, showing as much
familiarity with them as with Paul's other epistles. In
fact, no other portion of the N. T. is better attested ex-
ternally, and " there are in fact no external grounds for
doubting their genuineness." Their very early date is
also proved internally by the synonymous use of bishop
and presbyter, and by the mention of twenty-two differ-
ent names in the three Epistles. Since DeWette pro-
poses A. D. 90 as the date of their composition, these
persons, or at all events their friends, would certainly have
exposed such an alleged forgery.

There may be difificulties in proving Pauline author-
ship, but there are immensely greater difificulties con-
fronting the hypothesis of a forger producing at a later
period three such epistles, and palming off his own work
as that of the great Apostle's.

Occasion for these Epistles.

The design of i Timothy is well stated by McClintock
and Strong to be " partly to instruct Timothy in the
duties of that ofifice with which he had been intrusted;
partly to supply him with credentials to the churches
which he might visit ; and partly to furnish through him
guidance to the churches themselves." The Epistle to
Titus has the same general character. 2 Timothy was
obviously written for the purpose of encouraging Timothy
to faithfulness alike in the Christian life and in his of-
ficial calling, and conveying also the Apostle's desire for
his presence with him as early as practicable.

ANNOTATIONS

ON THE

FIRST EPISTLE TO TIMOTHY

BY

EDMUND J. WOLF

CHAPTER I.

I, 2. Paul, an apostle of Christ Jesus according to tlie commandment of
God our Saviour, and Christ Jesus our hope; unto Timothy, my true child
in faith : Grace, mercy, peace, from God the Father and Christ Jesus our
Lord.

Paul . . . Christ Jesus. (Cf. 2 Cor. i. ; Eph. i. ;
Col. i. ; Philem.) Solemn official title for an official
document. There are slight variations in the super-
scriptions of Paul's epistles. The commandment. (Tit.
i. 3 ; Rom. xvi. 26.)

Instead of this i Cor., 2 Cor., Eph., Col., 2 Tim.,
havt " by the will of God." The commandment is the
result and expression of the will. Paul is conscious of
the apostolate having been enjoined upon him, and he
refers to the particulars of his call in order to enforce
his admonitions by incontrovertible divine authority.
God our Saviour. In the pastoral epistles and in O. T.
"Saviour" is applied to God, whose infinite love or-
dained salvation through His Son (ii. 3 ; iv. 10 ; Tit.
i. 3; ii. 10; iii. 4; cf. Is. xlv. ; xv. 21 ; xii. 2). Else-
where in N. T. it generally characterizes Christ (Eph.
V. 23 ; Phil. iii. 20). To " God our Saviour " corre-
sponds Christ Jesus our hope, " one of those rich ex-
pressions which lose their power and beauty in any para-
phrase " (Col. i. 27; Eph. ii. 14; John xi. 25). " Christ
Jesus" is both the foundation and the object of our
hope, its living centre and its essence. In and through
Him is realized the Christian hope of salvation. True
child in faith, or in the faith (i Cor. iv. 14-17 ; Gal.

3

4 FIRST EPISTLE TO TIMOTHY. [1.1,2.

iv. 19), Paul was the father of those who through his
preaching had been regenerated by the Holy Ghost.
So Timothy may have become a believer through Paul,
but there are no direct proofs of this, since Timothy was
a disciple when Paul met him at Lystra (Act xvi. i).
That he was a pupil of Paul and tenderly endeared to
him as a trusty companion, is well known, and Paul may
simply emphasize the bond by which Timothy is united
to him so as to strengthen his authority. " True,"
versus the false teachers, expresses the genuineness and
reality of the relation which subsisted between them,
not in the flesh, but in the faith, in the spiritual life
(Tit. i. 4). Grace, mercy, peace. Excepting in the
pastoral epistles and 2 John 3, this form of salutation
does not occur. See i and 2 Cor., Gal., Eph., etc.
(Cf. however, Gal. vi. 16 ; Jud. 2 ; 2 Cor. xiii. 14.) This
intercessory prayer is wont to name only grace and
peace, or love, but mercy fills the Apostle's mind through
this entire epistle, breathing doubtless his affectionate
personal interest in Timothy. Some find but one gift
in the threefold expression, with this difference : Grace
points principally to its origin, mercy to its impelling
cause, peace to its essence. V. O. calls " grace the
highest good for the guilty, mercy for the suffering,
and peace for the struggling disciple of the Lord."
He recognizes in this threefold chord "all the spiritual
gifts which the Christian should ask for himself and his
brethren." From God . . . our Lord. All gracious
gifts flow from Christ Jesus as they do from God the
Father. The well-spring pours the water of life through
the stream. Christ is the official title, Jesus, the name
of the historic person.

3, 4. As I exhorted thee to tarry at Ephesus, when I was going into
Macedonia, that thou mightest charge certain men not to teach a different

I. 3, 4.] CHAPTER I. 5

doctrine, neither to give heed to fables and endless genealogies, the which
minister questionings, rather than a dispensation of God which is in faith ;
so do I flow.

An imperfect sentence, which leaves the conclusive
clause to be supplied. Some find it given in 5, or 12, or
18, or 19. Others add after " Macedonia "" so do."
Others, like the text: '' So do I now also," making the
apodosis similar in form and substance to the protasis.
Paul had already, before leaving Ephesus, requested
Timothy to tarry there in the interests of the Church,
and he now proceeds anew in the same line (cf. ii. i) to
admonish him of the design of his being left at Ephesus,
namely, to counteract the teachers who were producing
strife and not promoting Christian living. In Tit. i. 5, as
here, omitting the usual expression of thanksgiving, Paul
begins with a reminder of a previous commission to the
person addressed, and of the purpose of the epistle to
give further directions for its execution. Exhorted ^ thee.
The friendly spirit of Paul does not command his helpers
(2 Cor. viii. 6; ix. 5; xii. 18). The exception (Tit. i. 5)
" was probably suggested by the specific instructions
which follow the general order." When . . . into
Macedonia. Ellic. : " There is confessedly great diffi-
culty in harmonizing this historical notice with those
contained in the Acts." So grave are the objections to
other hypotheses that numerous expositors place this
journey after Paul's first imprisonment at Rome, conse-
quently beyond the period covered by the Acts. That
. . . charge, forbid, a stronger word than exhort (i Cor.
vii. 10; xi. 17 ; 2 Thess. iii. 4,6, 10, 12), a term that
carries with it authority. Certain men, indefinite. (Cf.
6, 19; iv. I ; V. 15 ; 2 Tim. ii. 18.) Timothy knew well

1 irapaKa'/M is used by Paul above fifty times, and with divers shades of
meaning.

6 FIRST EPISTLE TO TIMOTHY. [i- 3, 4-

enough who they were. They had hardly become a dis-
tinct school or a numerous organized party. He was to
enjoin them strenuously and emphatically not to teach
a different doctrinei than that which the Apostle had
delivered to them. This was the purpose both of Timo-
thy's remaining at Ephesus and of Paul's dictating this
letter. Timothy was not only to interdict deviations
from Gospel teaching, but also the embracing of fables
and endless genealogies.^ Some take this as synonymous
with the foregoing clause, showing in what the " different
doctrine " consisted. Fables, lit. myths (iv. / ; 2 Tim.
iv. 4 ; Tit. i. 14), a term commonly used for false repre-
sentations concerning the deity. By some allegorical
interpretations of the law are understood, or traditional
additions to it, or divine mysteries handed down through
the elders. The reference of these myths to the Gnostic
orders of ^ons, the germs of which must have existed
very early, Ellicott repudiates on the ground that in
Tit. i. 14 the myths are called " JevVish," and in Tit. iii. 9
the ** genealogies " are connected with strifes about the
law, indicating that the reference here must also be to
something purely Jewish, while the Gnostic emanation
theory had a heathen origin. Hence : '' Rabbinical
fables and fabrications whether in history or doctrine."
He admits, however, that these "wilder speculations"
were very probably combined with the genealogies. The
latter are generally understood as more precisely defining
the myths. The Gnostic genealogies, it is well known,
were interminable, having no natural or necessary con-
clusion. The which ... in faith, lit. : inasmuch as

i tTtpo&LdacKoKkiv, vi. 3. V. O. : "indicates the strange elements tliat may
mingle with the teaching of the Gospel, and easily assume a cliaracter
hostile to it." Acts xx. 29; Heb. xiii. 9; 2 Cor. xi. 4; Gal. i. 6.

2 Trpocex^'^j iv. i ; Tit. i. 14; Acts i. 16, includes the sense of approval.

I. 3, 4.] CHAPTER I. y

they minister. The objection to " a different doctrine,"
etc., is not that it is fundamentally opposed to the gospel,
but that it supplies material for controversy rather than
a saving knowledge of the economy of grace. These
"myths "give occasion to useless and foolish question-
ings (vi. 4 ; Tit. iii. 9), are productive only of contention
and strife, and therefore essentially hostile to pure doc-
trine. They exercise the understanding, but have noth-
ing for the heart. It is the teachers of such things that
Timothy is to interdict. They do not set forth a dis-
pensation of God, " the scheme of salvation designed by
God," which is specifically the office of a Christian
preacher (Eph. i. 10; iii. 2; Col. i. 25). In faith.
Abstruse questions have no bearing upon faith, but the
divine dispensation of grace is principally directed to
faith as its sphere of action ; faith, which is nothing less
than the living surrender of the mind to this saving dis-
pensation.

5-1 1. But the end of the charge is love out of a pure heart and a good
conscience and faith unfeigned : from which things some having swerved
have turned aside unto vain talking; desiring to be teachers of the law,
though they understand neither what they say, nor whereof they confi-
dently affirm. But we know that the law is good, if a man use it lawfully,
as knowing this, that law is not made for a righteous man, but for the law-
less and unruly, for the ungodly and sinners, for the unholy and profane,
for murderers of fathers and murderers of mothers, for manslayers, for
fornicators, for abusers of themselves with men, for men-stealers, for liars,
for false swearers, and if there be any other thing contrary to the sound
doctrine ; according to the Gospel of the glory of the blessed God, which
was committed to my trust.

But the end . . . unfeigned. In adversative relation
to 4, in direct contrast with the upshot of the myths, etc.,
the Gospel is essentially a practical matter, aimed at a
man's life, designed to promote love, conscientiousness
and genuine faith. The charge,^ the practical teaching

1 TrapayyeAia iv. ii; v. 7 ; vi. 13, 17.

8, FIRST EPISTLE TO TIMOTHY. [i- 5-11.

versus the speculative myths, " doctrine in a preceptive
form." Thay. : "the Christian doctrine relative to right
living." The Gospel requires of its subjects a certain
walk. This is its end, intent and scope (Rom, x. 4). Its
ultimate aim, its one requirement, is love, which is the
fulfilling of the law, and which is the outflow from
a pure heart, and a good conscience and faith unfeigned.
How sadly the errorists have deviated from this single
and lofty aim ! How different the fruit of their fables
from the object of the economy of faith ! (2 Tim. ii. 23.)
Love here, as always in the N. T. when the specific object
is not indicated, is the love to one's neighbor. Its source
is now portrayed. In contrast with the questionings
Vv'hich occupy only the intellect, love, the bond of per-
fectness, the end of " the charge," issues from the heart,
the innermost centre of man, the seat of his affections,
thoughts and spiritual activities. (Luke x. 27 ; Matt. xxii.
'^j). And it is the effect of the Gospel to make this in-
ward spring pure from all selfish and evil desires (i Pet.
i. 22 ; I Cor. xiii. 5). Love springs, however, not only
from a pure heart, but also from a good conscience (19;
I Pet. iii. 16; Heb. xiii. 18; cf. i Tim. iii. 9; 2 Tim. i. 3).
Crem. : " A conscience troubled with no guilt, as well as
a conscience freed from guilt." A " pure heart " has ex-
perienced purification, a good conscience knows the love
of God and has thereby been moved to show love to
others. Love really flows, therefore, from a good con-
science, " the consciousness of inward harmony with
God." Faith, " though last in the enumeration, is really
first in point of origin " (Ellic). As it purifies the
heart (Acts xv. 9; i Pet. i. 22), so it also effects a good
conscience. The interblending and interaction of faith,
conscience and the heart, exhibit the organic character
of Christianity. Unfeigned. (2 Tim. i. 5 ; Rom. xii. 9.)

I. 5-1 1.] CHAPTER I. 9

There may be a hint at the pretended faith of the false
teachers, as well as at their evil conscience in leading
men away from the love which marks the Christian life
(19; iv. 2).

At all events 5 " forms an easy and natural transition
to 6 f., where the errors of the false teachers are more
particularly specified " (Ellic). From which things,
the three Christian virtues just named, from which
brotherly love emanates. Having failed of these qualities
which make for the proper goal of evangelical teach-
ing, having swerved,^ strayed from the original course
directed toward the right end, the result is that some^ have
turned aside to a false aim. The end reached by this
change of direction is vain talking, hollow speech, mean-
ingless verbiage, which contributes nothing to the kind-
ling of love. How would-be spiritual guides fail of the
true end of all preaching, especially by a false view of
the law and an unevangelical application of it ! Such
misuse of the Mosaic law weakens and perverts the
Gospel. Hence Paul's never-flagging opposition to legal-
ism as in irreconcilable conflict with Christian truth and
freedom. Desiring to be. This defines more exactly the
character of those who have got away from the right
course. They sought to interpret and apply the law
like veritable Jewish doctors, proceeding to the length of
imposing arbitrary commands (Tit. iii. 9). These errorists
are the same as those occupied with " fables," etc., 4, not
the well-known Judaizers towards whom Paul directed
much greater severity. They were doubtless also still
within the fold, Ellic. : " the Mosaic law was clearly
used by the false teachers on grounds essentially differ-
ing from those taken up by the Judaists, and in a way
which betrayed their thorough ignorance of its principles."

1 aaroxiiv, vi. 21 ; 2 Tim. ii. 8. ^ Tive^, Ttalv, 3.

O

lO FIRST EPISTLE TO TIMOTHY. [i- 5-ii-

Though they understand neither. Thei r qualifications are
in sharp contrast with their assumptions and their solemn
asseverations. Their ignorance stands out on two points :
what and whereof refer to different subjects, the former
to their own opinions, vagaries, which they harp, the
latter to the objective basis or material concerning which
they made their confident affirmations.^ Their own
utterances they do not understand, still less the essence
and purpose of the law, regarding which their assertions
are so positive. Hence the Apostle proceeds (8 ff.) to
state the true object of the law. The entire Mosaic
law, or O. T. dispensation, is always to be understood,
where Paul speaks of the law in general. It is good,
provided a man use it lawfully ,2 i. e. in accordance
with its design, which design is expressed in 8 and 9.
We know (Rom. iii. 19 ; vii. 14 ; viii. 28), is not a con-
tradiction but an admission of what the errorists claim
for the law, but with a limitation — a right use of it. All
good things are liable to abuse. And the usefulness and
intrinsic excellence of the law are not annulled by the
improper use to which men apply it. If a man, i. e. a
teacher. The subject is not conformity to the require-
ments of the law, but the legitimate use of it in public
teaching, its treatment agreeably to its nature and in-
tent. The law was not designed for the development of
moral perfection, for which the errorists doubtless pre-
tended to use it, — Christian character has its spon-
taneous and free growth under grace, not under the law
— it is not made (ordained) for a righteous man, any
competent teacher who desires to use it rightly may be
assumed as knowing ^ this, but for the lawless and un=
ruly. The legitimate application of the law is to this

1 (halieliaiov/iat. Tit. iii. 8. ^ vojxoc, vo/ul/uuc

•3 euVjc, considering, goes with r^f.

I. 5-II.] CHAPTER I. II

class, not to Christians. Here lay the mistake of
those false teachers, who undoubtedly supplemented the
Gospel with legal requirements, using the law as an in-
strument for promoting the righteousness of believers.
Law without the article like a righteous man may be
taken in a general sense. What is predicated of it is
true of every code. Its restraints and penalties are not
enacted for him who from principle conforms to the
right. However, the mention of "the Gospel," ii, as
well as the context, seems to require " a righteous man "
^=one justified by grace. " A righteous man " in the
abstract is one who is moral, agreeably to the require-
ments of the law in contrast with " the lawless and un-
ruly," but in reality no flesh is justified by the works of
the law (Gal. iii. lo ; Rom. vi. 14), and, therefore, strictly
speaking " a righteous man " is one made righteous by
faith. Not for such (Rom. vi. 14; Gal. v. 18), but for
the very opposite class is law provided, not to bring the
converted to greater perfection than is practicable with
the Gospel alone, but to control and to punish the un-
converted, the impious, the abandoned. Evil-doers are
the proper subjects of law, and a graphic and revolting
enumeration of these follows, first in their general
features, then in an exhibit of the special characteristics
of the vilest types, so as to expose the absurdity of bind-
ing on the regenerate the law ordained for the very
worst elements of society. The general types are first
presented in pairs, " for the purpose of strengthening in
each case the same idea." The lawless 1 and unruly
come fittingly first, since they express the most direct
opposition to the law, the former implying more a passive,
utter disregard of law, the latter a more active violation
of it, a refractory refusal to submit to law (Tit. i. 6, 10).

1 I'tl/zof, avo[iot, I Cor. ix. 21 ; Rom. ii. 14; Luke xxii. 37; Tit. ii. 14.

12 FIRST EPISTLE TO TIMOTHY. [i- S-n.

The ungodly and sinners=godless and gross sinners.
While the first brace points to violation of law in general,
the second refers more directly to the hostile attitude
toward God. The two epithets are synonymous and are
connected elsewhere (i Pet. iv. i8; Prov. xi. 13), the
former signifying not only to be without fear of God,
but also " to practise the opposite of what the fear of
God demands," to act impiously, to be a defiant trans-
gressor. (Cf. Rom. iv. 5 ; v. 6 ; Tit. ii. 12.) The unholy
and profane, also synonyms (2 Tim. iii. 2 ; Heb. xii. 16),
denoting a want of inner purity, opposition to what is
holy. Both the first and second conceptions are blended
in the third, the irreligious and profane " being alike
despisers of the Holy God and His holy law" (V. O.).
Paul proceeds to give in detail certain specimens of these
general classes who are the objects of law, employing
again strong terms expressive of extreme moral turpi-
tude. While those three pairs of wickedness represent
especially men's hatred of God as shown by their opposi-
tion to His law, their destitution of His fear, and their
absolute disdain of Him, those now characterized repre-
sent men's wicked relation to their fellow-men. The order
of the second table of the law is evidently kept in mind.
For murderers . . . "Smiters of father and mother"
is a better rendering, those who grossly abuse their
parents (Exod. xxi. 15 ; Lev. xx. 9), violating the first
command with promise. Manslayers, those who violate
the Fifth Commandment ; for fornicators . . . with
men, those guilty of violating the Sixth Commandment,
the former with females, the latter with males (Rom.
i. 27 ; I Cor. vi. 9), natural and unnatural crime ; for
manstealers, kidnappers. Ellic. : " a repulsive and
exaggerated violation of the Eighth (seventh) Command-
ment," a crime common among the Greeks who stole

I. 5-1 1.] CHAPTER I. 13

children to sell them, but especially forbidden by the
Mosaic law (Exod. xxi. 16 ; Dcut. xxiv. 7), and punished
with death. For liars, for false swearers (perjurers),
those who by violence to the truth break the Eighth
Commandment, the former by speaking falsehood, the
latter by either violating an oath or deliberately taking a
false oath (Lev. xix. 12). After an enumeration of the
basest vices and crimes, apparently exhausting the com-
pass of human wickedness, yet realizing that all forms of
sin had not been specified, Paul adds, and if there be
any other thing contrary to the sound doctrine, a thrust
at the errorists who, by teaching "a different doctrine"
(3), really placed themselves within the scope of the law.
Doubtless they needed it and were exposed to its penal-
ties. The clause covers, of course, all forms and mani-
festations of life which are incompatible with the sound
doctrine. This is one of the characteristic expressions of
the pastoral epistles (vi. 3 ; 2 Tim. i. 13 ; iv. 3 ; Tit. i. 9,
13 ; ii. 1,2, 8). " Sound " may mean healthy, healthful or
health-producing (cf. Is. i. 5, 6), free from unwholesome,
corrupting or poisonous germs (iv. 6 ; vi. 3 ; cf. 2 Tim.
ii. 17). V. O. contrasts " the Christian teaching in gen-
eral in its inner soundness " with the vain talking of the
heretics (6). Ellic. finds " a clear and suggestive con-
trast with the sickly (vi. 4) and morbid (2 Tim. ii. 17)
teaching of Jewish gnosis." According to the gospel,
etc., relates to the entire foregoing line of thought (9,
10), in regard to the design of the law, a subject here-
with brought to its close. Paul's position about the law
and its application coincides with the principles of the
Gospel, which is the proper judge of the right use of the
law. It is not a matter of his own fancy or personal
judgment, but it is a matter of revelation, it has the
sanction of the most exalted and most majestic author-

14 FIRST EPISTLE TO TIMOTHY. [i- S-H-

ity, the gospel of the glory i of the blessed God, The

Gospel possesses, as its especial and chief substance, the
divine glory. It is not only a Gospel of grace but of
glory, alike in the sufferings and in the power of Christ,
it is the expression of the glory peculiar to and imma-
nent in God (2 Cor. iv. 4 ; Rom. ix. 23 ; Eph. iii. 16), the
blessed God. This attribute of God (vi. 15) still further
exalts the conception of the glory revealed in the Gospel,
it is the glory of Him who has infinite blessedness and
whose prerogative it is to dispense it to us through
grace. Which (the Gospel) was committed to my trust,^
better : with which I was entrusted, with emphasis on
" I." Having by a specific act received the Gospel as a
trust (Rom. ii. 16), Paul asserts his warrant to speak on
the subject as over against those who hold a " different
doctrine " (3). Certainly stress is also laid on the nor-
mative and exclusive authority of the Gospel to define
the purpose of the law. The mention of his personal
relation to the Gospel (11) constrains Paul to linger on
the never-to-be-forgotten occurrence when this relation
was brought to pass. His mission and the mercy of God
which he personally experienced, his prerogative and his
pardon, are not only inseparable themes in his mind, call-
ing for profound gratitude (12), but the latter furnishes
an incontrovertible sanction to the former, while it
demonstrates to all both the divine forgiveness and the
transforming power of grace lodged in the Gospel.
Verily it is the Gospel of God's glory.

The following passage, instead of being a digression,
casts a strong light both on the character of the Gospel
versus the legalistic heresies he was opposing, and on his
absolutely indefeasible warrant to speak as over against
the ignorance and the uncertainty of the errorists (7).
^ Gen. of the contents. "^ eTriffTivOEv (aor.); Tit. i. 3.

I. 12-17.] CHAPTER I. 15

Paul's appeal to consciousness is final. His own history
points out with absolute certitude the distinction between
the law and the Gospel and accredits his authority. The
former works condemnation, the latter forgiveness, their
respective effects being opposites. The errorists in their
aim to bring Christians under the bondage of the law,
twaddle about fruitless speculations, but the power of
the Gospel is magnified when it transforms the chief of
sinners into a servant of Christ.

12-17. I thank him that enabled me, even Christ Jesus our Lord, for
that he counted me faithful, appointing me to his service ; though I was
before a blasphemer, and a persecutor, and injurious: howbeit I obtained
mercy, because I did it ignorantly in unbelief; and the grace of our Lord
abounded exceedingly with faith and love which is in Christ Jesus. Faith-
ful is the saying, and worthy of all acceptation, that Christ Jesus came into
the world to save sinners ; of whom I am chief : howbeit for this cause I
obtained mercy, that in me as chief might Jesus Christ shew forth all his
longsuffering, for an ensample of them which should hereafter believe on
him unto eternal life. Now unto the King eternal, incorruptible, invisible,
the only God, be honour and glory for ever and ever. Amen.

Profound thanksgiving is due to Him that enabled ^ me,
endued me with power (empowered?) adequate for the
functions and trials of the apostleship. Christ Jesus. The
strength for this ministry proceeded from the same Lord
who appointed him to it, for that he counted mefaithful,^
etc. It is implied that he is moved to gratitude in view
of the strength he had received from on high, but it is
stated especially in view of the confidence manifested
toward him by the Lord Jesus in the act of taking him
into His service.^ Only one deemed " faithful" is ap-
pointed to service (i Cor. vii. 25 ; iv. 2). That one is trusty
is the first condition of being entrusted with service —

1 EvSvvafiuu, 2 Tim. ii. i ; iv. 17 ; Rom. iv. 20; Eph. vi. 10; Phil. iv. 13.

2 nUJTdv, Cf. ktTL<JTEvtiT]V, II.

8 SiaKovia, Rom. xi. 13; Eph. iii. 7; Col. i. 23.

i6 FIRST EPISTLE TO TIMOTHY. [i. 12-I7.

here the service of preaching the Gospel anci the care of
the churches. That the omniscient Head of the Church
committed to him this high and holy office is the most
striking proof of the confidence reposed in him that he
would prove " faithful." Though I was before . . . This
confidence is the more surprising and the grounds for
thanksgiving the greater in view of his former bitter
violent opposition to the Lord, which had justly forfeited
every possibly favor from Him. How immeasurably the
grace of Christ is magnified when He takes into service
one who had heaped upon Him blasphemy, persecution
and derision. A blasphemer, one uttering abusive and
vilifying language ; a persecutor, one showing his hatred by
acts of violence (Acts viii. 3 ; ix. i ; xxii. 4 ; xxvi. 9-1 1 ; Gal.
i. 13, 23). Injurious.^ This translation misses the climax
and is by no means an equivalent for the original==con-
tumelious, insolent, "the abuse springing from arrogance
and contempt of others." Paul had shown his hatred to
Christ in reviling His name, in the injury of His followers,
and in derisive scorn of His person, fiowbeit I obtained
mercy, in spite of my aggravated enmity to Christ.
Sovereign boundless mercy was accorded to me, because
I did it ignorantly. This qualifying clause is not meant
to abate his confession or to palliate his wickedness,
which would conflict with the obvious intent of the whole
passage to magnify the forgiveness of the Gospel, but
"only to illustrate the merciful procedure of divine
grace." The positive ground of mercy lies solely in God's
compassion (14 ; Tit. iii. 5), but even that has its laws and
bounds. To one sinning with full consciousness of it and
wilful persistence in it against the light of the Spirit,
mercy becomes impossible (Matt. xii. 31 ff. ; Lukexii. 45 ;
xxiii. 34). But in the case of Paul his ignorance left it pos-

1 v^pLGTyg, Rom. i. 30 ; Matt. xxii. 6.

I. 12-17.] CHAPTER I. 17

sible for mercy to be shown so vile a sinner ** without
impairing the hoHness and righteousness of the Lord."
Ellic. : " His ignorance did not give him any claim on
God's mercy, but merely put him within the pale of its
operation." In unbelief qualifies " ignorantly." It defines
the ground of the ignorance. It admits also that the
ignorance was not guiltless (Heb. iii. 10), yet, though
resulting from unbelief, it was very different from defiant
opposition to grace. " Mercy " includes of course his
personal forgiveness and his apostolic prerogative (i i and
12 ; I Cor. XV. 10), which indeed are the proofs of it.
And the grace. ... So far from in anyway disparaging
God's grace in 13, Paul's experience was rather an in-
stance of its superabounding, measureless sway. That
one abounding in sin as he did should obtain mercy is
itself a proof that grace abounded exceedingly.! The
measure of grace exceeded the measure of sin. Faith
and love connect immediately with " grace." They are
its concomitants or manifestations. DeW. : " the sub-
jective side of the state of grace," as in fact they are its
products. " Grace " brings along with it a personal
imward life, faith and love in Christ Jesus. The two
essential factors of Christian living (hope is included in
faith) (Col. i. 4) have their source and centre, their true
sphere and element, in Christ Jesus. In union with Him
we share these graces, and by these in turn we realize the
possession and enjoyment of divine grace. The errorists
have neither a " dispensation in faith " (4) nor love, for
their goal (5). His own experience of superabounding
grace, on the other hand, qualifies Paul to pronounce the
most positive judgment regarding the person and
work of the Redeemer. Faithful is the saying,

i vTTEpTrXedvaoe, Rom. v. 20; vi. i, expressive of the highest degree, the
overAvhelming riches of grace.
2

l8 FIRST EPISTLE TO TIMOTHY. [i. 12-17.

" a solemn prefatory formula " found only in the
pastoral epistle (iii. i ; iv. 9 ; 2 Tim. ii. ii ; Tit. iii. 8)
=trustworthy, credible, worthy of faith. Similar formu-
lae occur (Rev. xxi. 5 ; xxii. 6; i Ki. x. 6). And worthy
of all (every kind of) acceptation 1 (iv. 9). While faith is
itself a form of " acceptation," this clause adds strength
to the former. It is worthy of the fullest and most un-
questioning acceptance, admitting of no doubt or res-
ervation, bearing conviction to the intellect as well as to
the heart. Hereupon follows the content of " the say-
ing," the substance of the Gospel : Christ Jesus . . .
sinners, a proposition which not only af^rms the historic
appearance of Christ, but which also points distinctly
and unmistakably to His pre-existence. The best com-
mentary on this "saying" is from Christ Himself (John
xvi. 28; cf. i. 9; Phil. ii. 5 fT.). For this very purpose
He entered the world, the material world (V. O. : " An
opposite to the higher moral order"), that He might save
sinners, effect the rescue of men sunk like Paul himself
in moral turpitude and guilt (Luke xix. 10; Rom. v. 6).
We may render, He came into the world, the home of
sinners. This leads Paul again to speak of himself as
in 12, 13, 14, 15. Of whom I am chief, foremost of sin-
ners, first, not in time, but in the enormity of sins (13).
Commentators have been at great pains to explain away
the clear import of this confession, some being more
concerned to save Paul from reproach than to magnify
redeeming grace, but all such efforts are not only in
direct conflict with 16, which states the special considera-
tion why so extraordinary a sinner found mercy, but
they " miss the strong current of feeling with which the
Apostle ever alludes to his conversion and his state pre-
ceding it " (Ellic), (Eph. iii. 8 ; i Cor. xv. 9). In

1 a7ro(5o;^;^f, a'K66tKrov, ii. 3; v. 4; Acts ii. 41.

I. 12-17.] CHAPTER 1. 19

expressing the consciousness of guilt felt by his great
heart Paul does not transgress the limits of humility.
He knows his own sinfulness better than others can,
and that in hatred and scorn of his Lord he has not
been surpassed. There were mitigating circumstances
(13), but his course viewed by itself was without a parallel.
Howbeit for this cause ... all his long=suffering.
Should any wonder at his experience of grace despite the
heihousness of his sins, he accounts for it on the ground
of the world-wide significance which attached to his
pardon. Its ulterior purpose was to afford in me as
chief to future generations an object-lesson, a transcend-
ent exhibition of Christ's love for sinners. It was not
my salvation only that was concerned, but a long-suffer-
ing Saviour looked beyond, to the salvation of millions
who should hereafter believe on him, and He forgave
me in order that He might " shew forth " in me an ex=
ample, 1 a normal, typical pattern of the boundless fulness
of His long-suffering, that attribute which prolongs to
sinners the time for repentance. In the case of one less
wicked the full glory of this could not have been seen,
but in him future believers would have a view of the
length to which sin and grace can go. Jesus Christ used
him as a foil to show off to advantage " the whole of His
long-suffering." What a resplendent foil ! " Hereafter"
none who believe on Him^ need despair. Eternal life,
the end of faith, Christ's gift to those who believe on
Him, is possible to all. Note Paul's abiding consciousness
of the unique and significant position he sustained to
the development of God's kingdom.

The contemplation of the significance of his pardon

1 IjTTOTVTruffigj 2 Tim. i. 13; cf. 2 Pet. ii. 6. Usually t'v-oc, Rom. v. 14;
I Cor. X. 6, II ; Phil. iii. 17.

2 £7r' avTcJ. Faith rests on Christ as a foundation. Rom. ix. 33; x. 11.

20 FIRST EPISTLE TO TIMOTHY. [i. 17-20.

to coming ages, the background it offers for the display
of the full riches of Christ's compassion, leads to an out-
burst of adoration and praise to the king eternal, ^ lit.
king of the ages, the eternities. " The sovereign dis-
penser of the ages of the world " had in mind later be-
lievers, when He showed amazing grace to Paul, and the
successive ages are revealing more and more the typical
import of Paul's pardon. This title is found only here
in N. T. Incorruptible, used only of God (Rom. i. 23),
who is self-existent and, therefore, unchangeable (vi. 16).
Some find in this epithet the conception of eternal
dominion, and Ellic. suggests that we render : the in-
corruptible, invisible, only God. Invisible, V. O. : " Not
only who is not seen, but who, in the nature of the case,
cannot be seen" (vi. 16; John i. 18; Col. i. 15; Heb.
xi. 27). The only God (vi. 15 ; John v. 44 ; xvii. 3 ; Rom.
xvi. 27). *HUTH, : " These three attributes express the
absolute existence of God." For ever and ever is a
frequent close of doxologies.

The epistolary form of address is resumed, directions
being given especially to Timothy, who for awhile was
lost sight of in the contemplation of the personal and
official grace shown to Paul.

18-20. This charge I commit unto tliee, my child Timothy, according to
the prophecies wliich went before on thee, that by them thou mayest war the
good warfare ; holding faith and a good conscience ; which some having
thrust from them made shipwreck concerning the faith ; of whom is Hy-
menaeus and Alexander ; whom I delivered unto Satan, that they might be
taught not to blaspheme.

This charge. It is disputed whether this refers to
what precedes (3, 5, etc. ; cf. 19, 20), or immediately to
what follows : "that thou mayst war the good warfare."
It may comprehend both. Indirectly at least there is a

1 Tidv aiuvuv, aiuviov, 16; cf. Heb. i. 2; xi. 3.

I. 18-20.] CHAPTER I. 21

reference to what was said (3 ff.), yet the injunction for
Timothy's ofificial guidance follows. In waging the good
warfare now set as his task, he will be obeying the charge
already given. Ellic. : "3-11 convey the direct injunc-
tions; as 12-16 the authority of the Apostle; 18 f. the
virtual substance of his previous injunctions expressed in
the simplest form." I commit to thee, solemnly, as a
sacred trust, for thy official work. According to the
prophecies, a modification of the " charge," a circumstance
which adds peculiar weight to it. His counsels to
Timothy to " war a good warfare " rest not solely upon
his own high prerogative, but also on the prophecies
uttered at his induction into of^ce (iv. 14; 2 Tim. i. 6),
anticipating his zeal and success in its administration.
These prophecies were more than the expression of ex-
traordinary expectations, such as those of Stacpitz
respecting Luther. The Apostolic Church had the
charism of prophecy, the supernatural influence of the
Holy Spirit (Acts xi. 27), and such prophecies may have
marked out Timothy for his office (Acts xiii. 2). Let
him not turn to shame the prophecies which avant cou-
riers foretold of a worthy career. The plural may be due
to several sources (vi.12), or to repeated predictions from
the same source. Which went before,^ or led the way
to thee, pointing thee out. On thee — respecting thee.
That by them . . . the good warfare, definition of the
charge. Lit. " in them," not as marking the bounds of
their application, determined by, or in accordance with,
the limits of " the prophecies," but clad " in them " as in
impenetrable armor — an obvious reason for mentioning
"the prophecies." It fortifies a faithful man to know
himself a chosen instrument of God, and to have divine
promises for his shield and equipment (2 Cor. x. 4;
1 npoayovaac, Heb. vii. i8 ; etti, the ethical direction of the prophecies.

22 FIRST EPISTLE TO TIMOTHY. [i. 18-20.

Eph. vi. 10-18; I Thess. v. 8 ; 2 Tim. ii. 2 f. ; i Pet. iv.
i). "Warfare"^ is a military term which denotes the
whole military service. It is often used of the Christian
calling in general, here of Timothy's official vocation in
presiding over the Church, a " good warfare " indeed.
Holding faith . . . , by holding, etc. V. O. : " The par-
ticipial connective denotes the manner in which Timothy
must follow the exhortation." He will fulfil his office
by maintaining, keeping {versus " thrust from ") " faith
and a good conscience." (Cf. 4, 5.) As the end of all
Christian effort is love out of good conscience, etc., the
fundamental condition of laboring for others is " faith and
a good conscience." The teacher must be concerned first
of all to have in himself what he would impart to others.
*' Faith and a good conscience" are often combined,
sustaining as they do a vital inward connection. Bib.
Comm. : " A bad conscience is a source of unbelief, and
faith purifies the conscience." The converse is also true.
Both are to be guarded by men, held on to, as an anchor,
and not thrust from them, lest inevitably they make
shipwreck concerning the faith. (Cf. 6.) This is what
has already happened to some (3, 6). Unbelief is to
Paul a practical matter. He evidently assumes that the
errorists previously referred to are men of a bad con-
science (iv. 2), which, namely, conscience, having " thrust
from them," they have also lost their faith. The parti-
ciple implies the wilful, reckless character of the act, de-
liberate violence to their better nature. Following their
lusts they renounced conscience as " a troublesome moni-
tor." Beng. : *' it withdraws unwillingly." And since
they had wantonly cast away the anchor, their faith was
driven before the winds and wrecked on the breakers.
Without a good conscience it is impossible to sail in the

1 A naval term is employed in ver. 19. Some regard also "charge " as a
military word = Timothy was placed in command against the heretics.

I. 18-20.] CHAPTER I. 23

ship of faith. The loss of the one is the wreck of the
other. The loss is inestimable, the wreck irretrievable.
Two well-known and striking examples of the despisers of
conscience and the wreckers of the faith are mentioned :
Hymenaeus, probably = as in 2 Tim. ii. 17, 18, where his
fundamental error is set forth ; and Alexander, a name
quite common at the time. This person maybe="the
coppersmith " (2 Tim. iv. 14, 15), but he is there warned
against not as a heretical teacher, or as an excommuni-
cate, but as a personal enemy. The same name occurs
Acts xix. 33. Whom . . . unto Satan. This may have
been a species of excommunication, but the usual form
for that was anathema esto. Some hold it to have been a
special apostolical curse, a supernatural infliction of cor-
poreal disease or suffering (i Cor. v. 5), to bring the of-
fender to repentance and recover him to the Church (Luke
xiii. 16; I Cor. xii. 7). In support of the former view we
remember that the whole world outside the Church was in-
cluded in the kingdom of darkness (Col. i. 13), and, conse-
quently, under Satan. Exclusion from the Church meant,
therefore, that one was reduced to the state of heathenism,
consigned to Satanic power, with authority, perchance,
to inflict pain or disease. That they might learn — the
original includes the thought of discipline.-^ The chastise-
ment may have consisted in excommunication, which
should restrain them from going to the length of blas-
phemy, to which one who has tossed aside conscience
and lost faith is dangerously near. Men are wont to be
overawed by the discipline of the Church. It is a whole-
some remedy. Whether these cases occurred at Ephesus
and were openly known, or Paul now for the first time
notified Timothy of the sentence he had pronounced, is
uncertain.

1 nauMiveiv, i Cor. xi. 32 ; 2 Cor. vi. 9=training of children, teaching, ad-
monishing, correcting.

CHAPTER II.

1-7. I exhort therefore, first of all, that supplications, prayers, interces-
sions, thanksgivings, be made for all men ; for kings and all that are in high
place ; that we may lead a tranquil and quiet life in all godliness and gravity.
This is good and acceptable in the sight of God our Saviour ; who willeth
that all men should be saved, and come to the knowledge of the truth.
For there is one God, one mediator also between God and men, /litnsel/
man, Christ Jesus, who gave himself a ransom for all; the testimony to be
borne in its own times ; whereunto I was appointed a preacher and an
apostle (I speak the truth, I lie not), a teacher of the Gentiles in faith and
truth.

By an easy and natural transition Paul proceeds from
the general commission (i. 18) to be a true soldier, to un-
fold the particulars of " the good Avarfare " assigned to
Timothy, designating matters of great moment in the
administration of the Christian Church. It is noteworthy
that in chap, i., Timothy is charged especially in respect
to false teachers, while in chap, ii., in respect to the con-
duct of public worship. His first concern is sound doc-
trine, the second, orderly worship, a model for every
church, Vss. 1-7 set forth for whom and on what
ground public prayer is to be offered, 8-15 by whom,
and on the grounds of this restriction incidental direc-
tions are given as to woman's sphere in general. Therc=
fore implies " continuation and retrospect," " in pursu-
ance of my general admonition I proceed to special
details," First of all belongs to " exhort," His first ad-
monition is about prayer, here common prayer, 8 ff.
This is to be offered for all men, not for Christians only,

but for Jews and heathen, for mankind as a whole. The
24

II. 1-7-] CHAPTER 11. 25

solidarity of the race is to be remembered at the throne
of grace, " all classes and conditions of men " are to be
included in each of the foregoing substantives : Supplica-
tions . . . thanksgivings, " four words which mark the
earnestness and comprehensiveness of all Christian peti-
tions." The plural gives a cumulative force to a series
of terms which imply more than meaningless tautology.
The three original terms may be distinguished as denot-
ing our want or insufificiency, plea for aid in any special
necessity ; ^ solemn devotion, petitions distinctly addressed
to God (Phil. iv. 6), restricted to sacred things (Gebet
verstis Bitte) ; childlike confidence, familiar prayer in
which the heart boldly draws nigh ^ to God personally
(Gen. xviii. 23), prayer " in its most individual and urgent
form." It docs x\ot per se have reference to others (iv. 5 ;
Rom. viii. 27, 34; xi. 2; Heb. vii. 25). All the terms
imply intercessions, since all, including " thanksgivings."
are to " be made for all men." The first two are com-
bined (v. 5; Eph. vi. 18; Phil. iv. 6). TreN'CII : "The
three words set forth, not different kinds of prayer, but
prayer contemplated from different sides and in different
aspects." Thanksgivings, a grateful acknowledgment
of mercies enjoyed now and in the past, as well as a thank-
ful anticipation of those supplicated, should never be
wanting to any prayers (Phil. iv. 6 ; Col. iv. 2 ; i Thess.
V. 17, 18). And these " thanksgivings " are to be made
" for all men," including the good which falls to the lot
of others. This is not always the most agreeable part of
prayer, but as God wills good unto all and offers media-
tion to all, so should we devoutly rejoice in the blessings
vouchsafed to others as well as in those we receive.

1 6£T]ai(; from rftZ.

2 ivTe'v^eic; from IvTvyxaveiv Tivt, to fall in with, or draw close to, a person
and have familiar speech.

26 FIRST EPISTLE TO TIMOTHY. [n. 1-7.

After a comprehensive exhortation a special class is
named in whose behalf prayer is to be made : Kings, a
designation not only of the emperors, but of the sovereign
rulers in any country. Whoever happens to be chief
magistrate and by whatever authority, although he be a
heathen, an enemy to Christianity, is to receive the inter-
cessions of the Church (Rom. xiii. i). This is a per-
manent principle, and no standard Liturgy fails to provide
corresponding petitions. How sadly this duty is omitted
in the average extemporaneous public prayer ! It was
required of the Jews that they pray for their pagan rulers
(Jer. xxix. 7 ; Ezra vi. 10 ; Baruch i. 1 1), and their neglect
of this duty brought on their war with the Romans.
All ... in high place, in eminent station, all in official
position, governors of provinces, counsellors of kings, etc.
The humblest magistrates are capable of doing immense
harm, or they may prove a great public good. That
we . . . quiet life. These prayers are not directed
so much to their personal salvation as to the gen-
eral weal which is so largely dependent on the
policy of rulers. A tranquil and quiet life for the
Christian community is the end sought by praying
for civil rulers. Not even the interests of the state
as such, but the interests of the Church are primarily
sought. The state will, of course, inevitably share
the benefit, but God's blessing on the magistracy,
moving them to wise and just counsels, will redound
especially to the Church " in outward peace and inward
tranquillity," a lofty ideal, offering the most favorable
conditions for its growth and its work. This is the true
design of government, the restraint of the evil, the pro-
tection of the good (Rom. xiii. 3). In all godliness and
gravity. Ellic. : " The moral sphere in which they
were to move." The former=inward devoutness, piety,

II. 1-7.] CHAPTER II. 27

practical reverence of God, the latter=" propriety ^ on
the part of men towards one another," worthy behavior
in all the relations of life. Various motives for obeyinij
the exhortation (i, 2) are now appealed to {}|-^). This,
the practice of praying for all men, including pagan and
even persecuting rulers, is good ; good in itself, a becom-
ing duty, an expression of the true Christian spirit, and,
furthermore, acceptable (Col. iii. 20) in the sight of God.
To please God is the supreme desire of Christians. To
pray for all men, they need no higher motive than the
fact that God accepts such prayers. They are con-
formed to the will of God our Saviour (i. i ; Tit. i. 3). The
title "Saviour" is introductory to 4, which urges as an-
other ground for all-comprehensive prayer the considera-
tion : He willeth that all men should be saved. He
hath not only actually saved us, but He wills to save all,
and in this we have proof that it is well-pleasing to Him
to have us pray for all. The universality of grace calls
for it. Our prayers must be commensurate with God's
willingness to save. Believers desire what God desires,
will what He wills, the salvation of all men. This is the
real import of all Church and missionary activity (Rom.
i. 5 ; V. 18 ; viii. 32 ; xi. 32 ; Tit. ii. 1 1), as it is the mighty
impulse to all prayer for others. How could we pray for
any one, unless we knew that God willed his salvation ?
And come to . . . As God wills the salvation of all
men, salvation is possible only in accordance with the
divine plan, by the use of divinely appointed means.
This clause is related to the former, as means to an end,
the mediate versus the ultimate end. Men must come
to (Beng. : *' They are not forced ") a knowledge'-^ of the
truth, lit. a full knowledge (2 Tim. ii. 25 ; iii. 7), which
influences the affections and the life. The truth, the

1 aEfwdTTiq, iii. 4 ; Titus ii. 7. ^ eiriyvojaig.

28 FIRST EPISTLE TO TIMOTHY. [n. i-^

saving truth revealed in the Gospel. Luther viewed
" be saved " as negative deliverance from sin and error,
" knowledge of the truth " as positive, what that deliver-
ance leads to. Each is, in fact, the means of the other.
The universalism of grace does not ensure the salvation
of all (Matt. XXV. 41 ; 2 Thess. i. 9; Rev. xx. 10, 15 ;
xxi. 8), nor is it said, God saves all, but He " willeth that
all should be saved." All are made capable of salvation,
and that some fail of it is not due to " any outward cir-
cumscription or inefficacy of the divine will," but to their
rejection of the means whereby that will is realized.^
For there is one God, proof of the proposition (4) that
God wills the salvation of all, and presenting a third
motive for unrestricted intercessions. That all are in-
cluded in the counsels of salvation follows of necessity
from the unity of the Godhead. The latter is a guar-
antee of the former. Ellic. : " The universality of the
dispensation is proved by the unity of the dispenser "
(Rom. iii. 29, 30 ; Acts xvii. 26 ; Eph. iv. 5 f.). As there
is one God, He must be all-embracing and comprehend
all men in the provisions of grace. Conversely, limited
atonement, particular predestination, a different purpose
for different men, is inconsistent with one supreme, all-
governing God, is tantamount to a divided or plural God-
head. So argues an Apostle under the inspiration of the
Holy Ghost. The one God, " our Saviour," is common to
all (Is. xlv. 22). " One " is correlative to " all " (4). One
mediator also. As the universality of grace is guaran-
teed by the oneness of God, so likewise by the oneness
of the mediator. Salvation is not wrought by the fiat of
God, but through mediation, through a personal mediat-
ing agent who stands between God and man to effect a
new union (Gal. iii. 19, 20; Heb. viii. 6 • ix. 15 ; xii. 24).

1 Luth. Comm., Rom. ix.

II. 1-7.] CHAPTER II. 29

One God, the God of all, through one mediator, the medi-
ator of all, is the twofold pledge of one salvation for all.
Between the " one God " and the " all " men (6) the text
fitly places the "one mediator." The " one God " wills
the salvation of " all," the "one mediator also" under-
takes the redemption of all. He gave himself a ransom
for all. flan,! Christ Jesus. The generic term is used
and without an article, only to mark the nature He as-
sumed to become mediator (John i. 14). It was as an in-
carnate one that He mediated, under the form and condi-
tions of humanity. He was the second Adam uniting in
Himself the race, and embodying its salvation. " Men "
may have suggested " man." Certainly had He not be-
come " man" He could not have acted for "men," could
not have effected our ransom by His self-surrender unto
death, a fact which immediately follows (6). (Cf. Rom. v.
15.) The human nature of our Lord, questioned by the
earliest heretics (i John iii. 4), is often prominently
brought forward (i Cor. viii. 6 ; xv. 21; Phil. ii. 7, 8;
Heb. ii. 14, 16, 17; iv. 15). The supreme act of the
mediator was to " give Himself a ransom for all," in
behalf of all. The voluntary nature of the self-ofifering is
emphasized and the reference is to the sacrifice consum-
mated on the cross, though this is not expressly stated
(Matt. XX. 28; I Pet. i. 18). Ransom.2 Ellic. : " In
this important word the idea of a substitution of Christ
cannot be ignored " (Rom. iii. 25 ; Eph. v. 2). Figu-
ratively, man lay captive under a foreign power (Col.
i. 13) and could in no way liberate himself. Christ
came forward with the ransom necessary for his release,

1 avOpu—or.

2 (iv-r/.v-jmr means more than the simple '/.vtjmv. The idea of an exchange
which lies in the word receives special force from the preposition. Cf.
avrdX/My/M, Matt. xvi. 26.

3© FIRST EPISTLE TO TIMOTHY. ["■ i-?-

which was nothing less than Himself, His blood, His
life. His surrender of Himself unto death, unto all that
death means for the sinner, that sinners might escape all
that death means to them, was a vicarious sacrifice ; He
made Himself a substitute for His enemies; He became
the ransom in exchange for us ; "redeemed life by life."
And this He did for all. The precious, inestimable ran-
som outweighs the debt of all men, procures the salvation
of all (4). See the Catechism on Art. H. of the Creed.

Having thus again, as at i. 15, declared the substance
of " the healthful doctrine," Christ crucified for sinners,
the witness of which is the great mission of the Church,
Paul adds, the testimony to be borne in its own times,
its proper seasons. This hardly means that Christ
giving Himself a ransom is incontestible testimony to
God's willingness to save all (4). It is not God's self-
witness Paul has in mind, but the Church's witness to
the universal mediatorial redemption, in order that it
may yield its destined results. Lit. "that which is to
be testified of." LUTH. : "that it should be preached."
It is appositional to the preceding clause : " who gave,"
etc. Its own times, times the appointment and knowl-
edge of which God has reserved to Himself (vi. 15 ; Tit.
i. 3), from the outpouring of the Spirit to the Advent
(2 Thess. i. 10). Whereunto. This brings Paul anew to
his personal relation to the Gospel and his apostolic call-
ing (i. II, 12), unto which, for the publication of which,
I was appointed. This is the whole significance of my
office. That this testimony of the cross may be promul-
gated (Eph. iii. 1-12; 2 Tim. i. 9-11), I was myself or-
dained a preacher or herald of it. The Greek means,
one who makes announcement (2 Tim. i. 1 1 ; 2 Pet. ii. 5),
and in the verbal form it occurs frequently (r Cor. ix.
27; XV. II ; Tit. i. 3 ; cf. i Cor. i, 21). And an apostle.

II. 1-7.] CHAPTER II. 31

lit. one sent, here in the higher sense of the word, indi-
cating pecuhar authority. This is a specific official title,
the other designates all messengers of the Gospel. (I
speak the truth, etc. . . . whatever my enemies may
say in questioning my apostleship, Rom. ix. i.) This
parenthetical protestation was not for Timothy's benefit.
Paul is not giving him instruction for his private conduct,
but charging him with matters which he is to inculcate
upon the Church for its proper administration, and for
the repression of false teachers who were denying his
authority. I am an Apostle, I speak with authority.
The protestation bears alike on what precedes and on
what follows. A teacher of the Gentiles (Gal. ii. 7 ff.)
explains the specific and extraordinary apostleship com-
mitted to him, and, taken as the climax of the two pre-
vious terms, it says in effect : An apostle, yes the Apostle
of the Gentiles. Though not of the twelve he had a
field all his own, a dignity, forsooth, superior to theirs
(i Cor. XV. 10), an office which was in itself a proof that
there is no restriction to the wideness of God's mercy.
The universal character of his commission was another
proof of the universality of grace, and in this lay one
more argument for prayer in behalf of all men. In faith
and truth, hardly = to "I speak the truth," etc., nor =
" faithfully and truly," rather the sphere in which he
executed his commission, the former denoting his " faith "
in Christ as the personal motive by which he was act-
uated, the latter the objective " truth " preached (4) as the
power of God unto salvation. Resuming the exhortation
in I, Paul now directs by whom the public prayers are to
be offered, with reasons for the restriction.

S-12. I desire therefore that the men pray in every place, lifting up holy
hands, without wrath and disputing. In like manner, that women adorn
themselves in modest apparel, with shamefastness and sobriety ; not with

32 FIRST EPISTLE TO TIMOTHY. [ii. 8-12.

braided hair, and gold or pearls or costly raiment ; but (which becometh
women professing godliness) through good works. Let a woman learn in
quietness with all subjection. But I permit not a woman to teach, nor to
have dominion over a man, but to be in quietness.

I desire,! will, order, ^'^^'.fz^.y " I suffer not" (12), evidently
an expression of apostolic authority (v. 14; Tit. iii. 8),
corresponding to " exhort " (1). Therefore, " retrospective
and resumptive." It connects with i to carry further
the thought there expressed, from which there has been
a brief digression, " in pursuance, then, of my general ex-
hortation (i) I desire" that the men pray. The subject
of prayer is again brought forward " forcibly and dis-
tinctly," i. e. oral prayer in the congregation where the
heart of the assembly follows the voice of the leader.
This duty is to be discharged by "the men"^ in distinc-
tion from women, whose proper demeanor at public wor-
ship is stated in g. The respective appropriate duties of
the two sexes are contrasted, and the offering of the
common prayer is assigned to the men (i Pet. iii. 7 ; i
Cor. xi. 4, 5), but not restricted to the presiding ofificer,
an inconsistency of extreme Protestantism which de-
volves the entire conduct of public worship on the
minister. To women only was this ofifice denied by the
Apostle. In every case, everywhere. The Christians in
Ephesus may have had various places of customary
assembling for worship. This Apostolic injunction is to
be followed whenever they are wont to meet. Other
directions follow: lifting up holy hands. The Chris-
tians appear to have observed the custom of the Jews (Ps.
xxviii. 2 ; xliv. 20 ; cxli. 2 ; i Kings viii. 22), and of pagans,
stretching the hands toward heaven in prayer, " indica-
tive of the offering of the petition, and, perhaps, of the

1 PovTiOjiai, " the active wish," versus dkleiv, 4. A satisfactory distinction
has not been given. ^ avi^pag, versus avOpuiroi, i, 4.

II. 8-12.] CHAPTER II. 7^7^

readiness to receive the gifts sought" (Bib. Comm.),
(Clem. — Rom. i Cor. 29). The folding of the hands in
prayer, indicative of submission, is said to be of Indo-
Germanic origin. "Holy hands" are hands unstained
by violence, undefiled as instruments of lust (Ps. xxiv. 4 ;
xxvi. 6; Jas. iv. 8; Job xvii. 9 ; cf. Is. i. 15 ; 2 Mace,
v. 16). Men leading the prayers must have the prere-
quisites of outward purity, and they must have of course
the inward spiritual qualifications, be without wrath or
disputing. The latter Luth. and A. V. render " doubt-
ing," those praying must be free from wrath toward their
fellow-men and from distrust toward God. The want of
love and the lack of faith are obstructive to common
prayer as they are to private devotions (Matt. v. 23 f.).
The sense of our version is that the contention, the dis-
putatious strife which is the outward expression of wrath,
and which is so liable to break out, is to be suppressed.
Prayer in religious assemblies may as well be omitted
where the people are mutually embittered by religious or
any other disputes (iii. 3 ; 2 Tim ii. 24 ; Tit. iii. 2). For
the women also Paul has special directions : In like
manner,! etc., I desire. With continued reference to
public prayer, Paul reminds Timothy that the women
likewise have duties co-ordinate with what has just been
required of the men. They are present at the devotional
assemblies not as mere supernumeraries or spectators,
even though their mouths be closed in prayer and in
teaching (12) — not in song, they contribute to the
general edification by simplicity of dress and sobriety of
deportment. To adorn themselves in modest apparel,
with shamefastness and sobriety, runs parallel with
" lifting up holy hands, without wrath and disputing."

1 wffafrwf may introduce a statement, co-ordinate \\\'Cn,\i\.\\. wot purely simi-
lar to what precedes. Titus ii. 3 ; Rom. viii. 26,

3

34 FIRST EPISTLE TO TIMOTHY. [ii. 8-12.

Nothing that mars the solemnity and spirituaHty of wor-
ship is to be allowed on the part of either men or women.
In modest apparel,^ " in seemly guise," becoming, ap-
propriate raiment. Some render, behavior, demeanor
(Tit. ii. 3). Ellic. : " Deportment as exhibited externally
whether in look, manner or dress." That it is under-
stood here as exhibited principally in dress is evident
from the contrast not with braided hair, and gold or
pearls or costly raiment with shamefastness and sobriety.
Their outward appearance in suitable attire and bearing
must be a faithful reflex of the inward spirit. The former
term=" an innate shrinking from what is unbecoming "
(11, 12), the latter=control of the affections and desires,
"a well-balanced frame of mind, resulting from habitual
restraint." Let women attend prayers with such orna-
mentation, '' which is in the sight of God of great price "
(i Pet. iii. 4), and not with the showy, artificial and super-
ficial decorations of hair-fixtures, ear-rings, necklaces,
bracelets and high-priced clothing (i Pet. iii ; Ls. iii.) ; but
(which becometh ...)... through good works. The
construction is doubtful. Some render : professing godli-
ness through good works, godliness consisting in good
works. Such works could hardly be designated as the
adornment of women present in congregational assemblies.
The construction of our text is preferable. This con-
nects " through good works " with "adorn themselves"
(9), and places in parentheses the reason for praising such
ornamentation. "The chief proposition is that which
states the true ornament of a devout woman ; " good
works." These are a better adornment than dress, a
nobler work than the right of public speech. With good
works in their peculiar sphere (15), with offerings of love
for the poor (Acts ix. 36), they need not be ashamed to
1 Koan'uo, iii. 2, decorous, elegant, refers to apparel. Cf. 10, Tvpewovaa, etc.

II. 8-12.] CHAPTER II. 35

appear before God. They have the most becoming
adornment for women professing godliness (vi. 21), laying
claim to, or employing themselves in godliness. Their
profession should attest itself through the richest and
most attractive graces of woman. This charge regarding
woman's demeanor in Christian assemblies suggests an-
other danger to which she is liable, namely, that of tran-
scending her sphere in attempting to teach. She is to
hear, not to speak. Let a woman learn.i versus " teach "
(12), give attention to the word so as to be instructed in
what is needful for the inner life (i Cor. xiv. 31), in
quietness, be a silent listener (i Cor. xiv. 28, 34), with all 2
subjection, versus "usurping authority" (12), submissive
on every point, " yielding in all cases," gainsaying nothing,
putting no questions to the teachers. This can be done
at home, where they cannot only ask their husbands
(i Cor. xiv. 35), but unrestricted teach their children and
their own sex. In public ministrations the attribute of
reserve is most becoming to them, not that prominence
into which they would be brought by interrupting the
public teacher or plying him with questions. But I . . .
In the Greek the order is but to teach I permit not a
woman, placing the emphasis on " teach," repeating
negatively the same idea as ii, with an added clause
defining the purport of female public teaching, and
enforcing the prohibition. Note the parallels "teach,"
"learn;" "to have dominion," "with all subjection;"
" permit not," z'rri-?^i-" desire" (8). Obedienceand teach-
ing are correlates. To teach therefore^ to have dominion
over a man, not the husband, but man in general. Woman
is not " to be lord of man," assume superiority to the
male sex in the assemblies, the very opposite of woman's

1 /lavddvii), fxaO/fr//^.

^ " All " is extensive rather than intensive.

36 FIRST EPISTLE TO TIMOTHY. [11. 13-15.

sphere, which is obedience, primarily in public ministra-
tions, and also in domestic life (Eph. v. 22, 24 ; Col. iii.
18). The teacher is virtually the ruler. He who gains
access to men's minds as their moral instructor sways a
mightier sceptre than a king. To be in quietness.
Sc. I desire her. This is her "distinct sphere" in
the assemblies. Priscilla (Acts xviii. 26) engaged in
private teaching. Paul is in earnest on this point. It is
with him not a mere matter of expediency, suited to the
Church at Ephesus and forsooth to the Corinthians (i Cor.
11), but a principle established in creation and confirmed
by history.

13-15. For Adam was first formed, then Eve ; and Adam was not be-
guiled, but the woman being beguiled hath fallen into transgression : but she
shall be saved through the childbearing, if they continue in faith and love
and sanctification with sobriety.

That it is unseemly for a woman to teach publicly, or
to assert the prerogative of government, is a principle
grounded {a) in the creation, for Adam was first formed,
fashioned, created. Man's priority of existence argues
his priority in the relations between him and woman. It
is a proof of woman's "dependence in birth and condi-
tion" (i Cor. xi. 2 ff.). Who ruled before the creation
of woman? Man was not created for her, "but the
woman for the man," a helpmeet (Gen. ii. 18). " For
the man is not of the woman, but the woman of the
man." She is " the glory of man," not conversely. This
principle is also grounded {Ji) in history, in the story of
the fall. Adam was first in creation. Eve first in trans-
gression, the woman being beguiled. There is no need
of adding " first." The emphasis is on " beguiled," as
shown by its repetition, the thought being strengthened
by a compound form of the verb=" being completely and
patently deceived," " being seduced by deceit " (2 Cor.

I

II. 13-15.] CHAPTER II. 37

xi. 3). This happened exclusively to the woman (Gen.
iii. 13). Adam was not beguiled. It is not said that he
did not sin, nor that his transgression was any more ex-
cusable, but he does not set up the plea of having been
" beguiled." The first entrance of sin, the greatest calam-
ity of the race, was due to woman's capacity for being
deceived and ensnared. She, and she alone, succumbed
directly to the treacherous promises of the serpent. Adam
accepted afterwards the fruit from her hand (Gen. iii. 17),
sharing her disobedience, and there is neither extenua-
tion for his oflfence, nor aggravation of hers, but the
simple statement that, when woman, in that critical mo-
ment, displayed her peculiar susceptibility to guile and
deception, she showed her incapacity to rule. The fitness
of God's judgment falling upon her in the form it did
(Gen. iii. 16) is vindicated. That she was by this subjected
to the rule of man is no proof that she was the greater
sinner, nor is the penalty /rrjrr one of remarkable severity.
In Rom. V. 12 the subject is different. No reference is
made to Eve, and all sin is traced to the first transgres-
sion, to Adam as the head of sinning humanity. Hath
fallen into transgression, come to be in the state of trans-
gression, " because involved in transgression." The latter
followed quickly upon her beguilement. Deception was
the occasion of her ruin (Gen. iii. 12). Paul quotes
Genesis as giving real history both respecting man's
creation and fall. At the same time he uses the facts of
the O. T. as symbols of higher or general truths, and
presents Adam and Eve respectively as prototypes of
their sex for all humanity and for all time. The order
followed in the creation was typical, and the conditions of
the fall confirm the principle that the right to rule has
been committed to man. But she shall be saved through
the child-bearing. This encouraging declaration may be

38 FIRST EPISTLE TO TIMOTHY. [n. 13-15.

intended as a cheering antithesis to what was just said
respecting woman's part in the primal transgression (12) or
to enhearten her in the face of the interdiction. Though
denied a part in pubHc teaching she is not denied a share
in Christ's salvation on the same terms as men : the con-
tinuance in faith, etc. In fact, despite both considera-
tions, woman need not despair of salvation. She, "the
woman," here collectively the whole sex as indicated
by the plural, " if they continue," etc., while in 14
specifically Eve. Saved, ^ " the usual, proper, scriptural
sense." Through is not restricted to means. Child-bear-
ing is not a means of salvation. Motherhood does not
save. Salvation is always through faith alone, and child-
bearing is no more the ground of a woman's personal
salvation, than is public teaching of a man's. " She will
be saved " is a passive phrase denoting that woman's
salvation is not brought about by her own agency.
" Through " thereforc=the circumstances and relations
amid which it takes place, to-wit, the child=bearing, the
bearing and rearing of children. Confined to this sphere
which God allotted to her as her special and sacred func-
tion, patiently acquiescing in its sorrows and faithfully dis-
charging its duties, she will partake of Christ's salvation.
She will find motherhood not a curse but a blessing, not
a hindrance to salvation but a help to it (v. 14). Ellic.
claims an allusion to Gen. iii. 16. As sin opened the
floodgate of transgression, the very sentence for her sin
had also a corresponding promise for her. Through
" the child-bearing " she should give birth to a
Saviour, " the appointed means of her own and of
the world's salvation," she w^ould be the instrument
of the incarnation (Gal. iv. 4). But neither Eve nor
Mary was saved in any other way than all other be-
1 G(l)i^£iv, cuTTjp, 3, audrjvai, 4.

I"3-IS-] CHAPTER II. 39

lievers, and that no singular act or event is implied is
obvious from the following requirement if they con=
tinue . . . with sobriety, which sets forth the Christian
life in its various phases in general, not simply conjugal
or maternal life. Child-bearing is wot per se a ground of
salvation, "but if they continue," etc. The usual pro-
viso of faith is insisted on, and the condition that they
" continue " in it implies that they are standing in
faith. Their vocation consists in the discharge of con-
jugal and domestic duties, than which there is no higher
or more sacred function, yet they must at the same time
cultivate the cardinal Christian virtues, the requisite con-
comitants of salvation. Sobriety is a Christian grace
pre-eminently becoming in women as over against the
forwardness rebuked in 11. With this term "the ex-
hortation returns to its starting-point, the subordination
of woman." Observation. — A literal and legalistic ap-
plication of what is here said on dress and jewelry does
not consist with the spirit of the Gospel, and the subject
is at all events not private adornment. Not ornamenta-
tion or fine apparel is condemned, but their substitu-
tion in the house of God for spiritual beauty and grace.
On the other hand, the very manner of his argumenta-
tion shows that in the matter of restricting the functions
of ruling and public teaching and praying, Paul is con-
tending for a principle of permanent and universal ap-
plication. He taught thus " in all the churches " (i
Cor. xiv. 34-36).

CHAPTER III.

From the conduct of public worship, Paul proceeds to the requi-
site qualifications in Church officials, in those who preside over and
those who minister to the interests of the congregation. These were
not clergymen in the modern sense, the distinction between lay and
clerical not having arisen, nor were they per se or primarily teachers,
that duty devolving on such as possessed peculiar endowment for it.
The bishop might discharge this function. Ramsay i : " He may be
a prophet and speak with inspiration" (2; v. 17; Tit. i. 9), but
teaching did not belong ex professo to his position. The bishops
were an official board in whom was vested the oversight of the
Church, the administration of its property, finance, charity and dis-
cipline (v. 17 ; I Thess. v. 12 ; Rom. xii. 8 ; Heb. iii. 7, 17, 24).

Two categories appear quite early, bishop and deacon, with plural
representatives of each (Phil. i. i). Hatch- claims that they were
originally the same. Kurtz argues this from " the practical identity
of the qualifications set for them." He assigns to the bishops the
function of "governing, administrating and superintending," to the
deacons that of "serving, assisting and carrying out details as sub-
ordinate auxiliaries." Though the latter appear here as a recognized
institution, it is not probable that the appointment of "the seven"
(Acts vi. 1-6) was followed as a model. That seems to have been a
provision for a special emergency.

The term "elder," "elders," is also of frequent occurrence espe-
cially in connection with Jewish Christians (Acts xi. 30; xv. 2, 4,
etc. ; xxi. 18). Its identity with bishop ^ is now generally admitted
even by Anglicans. The two terms are applied indifferently to the
same persons, and in some passages (ex. gr. Phil, i), elders are not
mentioned though "bishops" are spoken of. Here, Paul speaks
only of a " bishop " and " deacons," but in v. 17 of " elders " alone.

The two terms may convey "essentially different meanings."

1 Tlie Church in the Roman Empire.

2 The Organization of the Early Christian Churches.
■^ Ellic, Bib. Comm.

40

III. 1-7.] CHAPTER III. 41

" Bishop "=overseer, used by the LXX. indefinitely as an official
designation, refers to duties, office, oversight ; " elder " to age, honor,
ripe experience, personal dignity. Elders, it seems, were selected
for bishops (Acts xiv. 23 ; xx. 17, 28 ; Tit. i. 5, 7 ; i Pet. v. 12), to
take the oversight of the flock. Ramsay maintains that an elder of
approved aptness and power was designated by the Council of Elders
to superintend a certain action, and that he thus became " a Presby-
ter in special circumstances," an Episcopos for the occasion. Having
thus been tried in the discharge of executive duties, and gained com-
manding influence by his personal character, " the Episcopus tended
to become permanent," and before the middle of the second century
he enjoyed monarchical power. How this rapid transition came
about, how a community in which all had equal rights, an autonomy
presided over by a college of equal elders, found itself in a short
period under a single definite rulership, under a sovereign bishop, the
answer to this, appears in the exigency of the times, in the pro-
vincial civic administration, in the pressure of the state, in the
havoc of the persecutions, in the rise of heresy, in the strong con-
sciousness of unity and brotherhood which animated a comnmnity
co-extensive with the empire and proscribed by it, and which felt
the need of a medium of intercourse between its widely-scattered
communities. All these considerations and still others continued to
call for a compact organization, for a common policy, for " a centre
of order and a guarantee of union," for a central embodiment of
each particular community with power to speak and to act for it, not
only before the universal community, but also before the state. (Cf.
Luth. Comm., Phil. i. i.) That this had the sanction of a jus divi-
niiin is the invention of a later age.

1-7. Faithful is the saying, If a man seeketh the office of a bishop, he
desireth a good work. The bishop therefore must be without reproach,
the husband of one wife, temperate, soberminded, orderly, given to hos-
pitality, apt to teach ; no brawler, no striker ; but gentle, not contentious, no
lover of money; one that ruleth well his own house, having /«j children
in subjection with all gravity; (but if a man knoweth not how to rule his
own house, how shall he take care of the church of God ?) not a novice, lest
being puffed up he fall into the condemnation of the devil. Moreover he
must have good testimony from them that are without ; lest he fall into
reproach and the snare of the devil.

Faithful is the saying (i. 15), a preface calling attention
to a new line of thought, not as elsewhere " introducing

42 FIRST EPISTLE TO TIMOTHY. [in. 1-7.

a maxim of faith, but a maxim of experience." Some
may have thought otherwise. Seeketh,i definitely mani-
fests his " desire " for it, grasping for it as something
desirable. Such aspiration may have sprung from ambi-
tious motives (Jas. iii. i), or from the zeal born of faith
and love. An excellent work may be sought from un-
worthy motives and by unfit persons, even though as in
the present case grave responsibility and peril attach to
it. Men to fill this office were evidently chosen either
by Timothy, or by the Church, hence these directions.
A good work. V. O. : " The adjective denotes the excel-
lency of the work, the noun its difficulty." It is an
honorable occupation (2 Tim. iv. 5 ; i Thess. v. 13), but
it is " the name of a work, not of a dignity." The " office
is the synonym of activity, labor and toil, not honor and
ease " (i. 18; 2 Tim. iv. 7 ; Acts xv. 38; Phil. ii. 30). The
bishop theretore. Since the office is so excellent and
honorable it demands noble personal virtues. The aspi-
ration for it is commendable, but the fitness it requires
should make men pause. A good office demands worthy
incumbents. Must be without reproach. An irreproach-
able character (10) is a moral necessity in one appointed
as overseer. The moral repute, in which the person to
be chosen is held among those over whom he is to pre-
side, conveys a general idea (Tit. i. 7), giving the true
point of view for the whole passage, comprehending and
explaining all that follows. To the objection that these
qualifications are mostly commonplace, the Bib. Comm.
answers, " It is his general consistency, and his excellence
in the relations of domestic and social life," which guar-
antee his fitness for the office. The requirements are
mostly of an external character, " virtues which meet the
eye" — for who can judge the heart? and the primary
1 iltiyETUL, vi. 10; Ileb. xi. 16; Rom. i. 27.

III. 1-7.] CHAPTER III. 43

condition for the office is a •good, reputation. From this
point Paul particularizes: husband of one wife. Lack-
ing this qualification he could not "be without reproach,"
since a strong prejudice obtained at the time against
second marriages of all kinds. According to one view
this is directed against polygamy, but had there been
occasion to condemn that sin Paul would have forbidden
it to all. It could hardly have occurred to him that a
polygamist would intrude into a holy office. Carlstadt
interpreted it of obligatory marriage for pastors, and it
may be claimed that one familiar with domestic duties is
better prepared for pastoral ministrations than a bachelor.
It may be directed against remarriage after divorce, but
it is not limited to that. Public sentiment at the time
looked with disfavor upon the contraction of marriage
after the death of one's consort. It was held to be un-
seemly, if not immoral. To forego a second wedlock was
regarded as a mark of high moral strictness. Even the
heathen deemed it unbecoming for a widow. It, there-
fore, behooved one about to step on the high pedestal of
pastoral oversight to conform to public sentiment — as
long as it was not sinful, and to set an example of self-
restraint. The like requirement was made not only of
deacons (12), but also of widows who were to be enrolled
for Church service (v. 9), while the younger widows were
counselled to contract another marriage (v. 14), a prac-
tice defended (Rom, vii. 2 f. ; i Cor. vii. 8, 9, 39). Pru-
dential reasons, regard for their official standing and in-
fluence, should lead bishops to deny themselves a privi-
lege not denied to others, when thereby they would
strongly prepossess the public. The Church very soon
reduced this to law, and according to Origen neither
bishop, presbyter, deacon or " widow " could marry a
second time. The prohibition of marriage, altogether, to

44 FIRST EPISTLE TO TIMOTHY. [iii. 1-7.

the clergy, is clearly irreconcilable with the Apostle's
injunction here and in 4. Temperate 1 may be taken
literally, or metaphorically : sobriety of temper, " not in-
toxicated or swayed by any carnal passion." It has thus
close affinity with the foregoing virtue as well as with
the next one. Soberminded,^ discreet, self-controlled, the
opposite of vehemence or violence which goes to excess
(Tit. i. 7, 8). Outwardly manifested this virtue becomes
orderly ,3 of proper behavior, with nothing unseemly in
his conduct. Given to hospitality (Tit. i. 8). This duty
was called for not only in a general way by the large
number of Christians, strangers and exiles (Rom. xii. 13 ;
Heb. xiii. 2 ; i Pet. iv. 9), but it devolved especially upon
the overseers who were charged with the maintenance of
intercommunication between the widely-separated Chris-
tian communities (Tit. i. 8). Apt to teach, able and
expert (2 Tim. ii. 24). Although teaching was free to
all who had the requisite charism, bishops must in partic-
ular know how to present truth in the instruction of cate-
chumens, for general edification and for the refutation of
heretics (Tit. i. 9). Those who labor in word and doc-
trine are worthy of special honor (v. 17). No brawler.
Lit. quarrelsome over wine* (Tit. i. 7), not simply
drunken, but exhibiting drunkenness, noisy, bullying,
abusive. It is akin to striker, a passionate, impulsive
character ready to quarrel and to give blows, and since
both (Tit. iii. 2) are evidently the opposites of the two
following : gentle (forbearing, yielding, reasonable), not
contentious, the reference is doubtless to violent be-

1 v7}<^akiov, II ; Titus ii. 2. v7/<pEiv, to watch, i Thess. v. 6, 8; 2 Tim. iv. 5;
I Pet. i. 13; iv. 7 ; V. 8, used in general metaphorically of watchfulness
aivi sobriety.

2 cuippuv, au(j)po(7iwrj, ii. 9, 1 5. ^ Kuc/Litog, ii. 9.
* ndpoivuv, cf. 8, fi^/ oivu TToTiXCt TVfMoix-

III. 1-7.] CHAPTER III. 4^

havior proceeding from wine or from any cause. Of
the pair of virtues enjoined Ellic. defines the latter
as " not aggressive or pugnacious," the former having
the wider meaning of " actively considerate and forbear-
ing, waiving even just and legal redress" (2 Tim. ii. 24).
Co-ordinate with these follows the epithet lover of
money, avaricious (vi. 10 ; Heb. xiii. 5 ; 2 Tim. iii. 2 ;
Luke xvi. 14), connecting closely with " contentious."
The greed of gain begets contention and wrath. A ret-
rospective reference to "given to hospitality" is sug-
gested. One that ruleth. . . . An overseer's usefulness
must not only not be hindered by personal blemishes,
but he must be strong on the social side. His conjugal
life was touched on in 2, now his relation to his entire
family, his own house, is brought forward as a test of his
fitness to rule the Christian household. The qualities
which go to make a good head of the family, love, pa-
tience, firmness, prudence, are the very qualities required
in one who presides over the family of believers. Suc-
cess with one's private family argues capacity for govern-
ing the public Christian body. The true test of a man
is at all events not what he is abroad, but what he is in
the small circle of his own home. " His own " versus
"the church of God" (v. 15). House includes the
servants, the whole establishment. Having (holding)
. . . in subjection (ii. 11 ; Tit. i. 5), holding them in the
proper moral sphere (Col. iii. 20), restraining them from
disorder and lawlessness with all gravity (ii. 2), may
refer " to the way in which the father must do his duty,"
or to the children's demeanor, connected closely with
" subjection," " specifying the attendant grace with
which their obedience was to be accompanied " (El.LIc).
But if a man knoweth not, etc. The analogy between
a natural family, "a little Christian community," and

46 FIRST EPISTLE TO TIMOTHY. [in. 1-7.

the brotherhood of God's children over which the over-
seers are placed as fathers in Christ, shows " the reason-
ableness and justice of the requisition " that he rule well
his own house. It is an inference from the less to the
greater. If his paternal influence failed with his own
children, how will it suflfice in the larger sphere of the
Church, where the same qualities in a higher degree are
needed to cope with like difficulties? It is in fact noto-
rious that a pastor's ill-bred and ill-behaved children are
the greatest obstruction to his usefulness (i Sam. iii. 13).
To rule, lit. stand at the head o{} control (v. 17; i
Thess. v. 12). Take care of. While the province of a
father and that of a pastor are put on the same footing,
this milder term does not allow spiritual overseers to be
lords over God's heritage (i Pet. v. 3). While it means to
take charge of, to direct, to administer an office, to pro-
vide for, it includes the idea of tenderness, anxiety, self-
denying devotion (2 Cor. xi. 28 ; Luke x. 34, 35). The
congregation, it is implied, are to render corresponding
obedience as children, not as servants. Not a novice, a
recent convert. The original is "neophyte," one newly
planted, i. e. one recently baptized (Rom, vi. 4, 5 ; xi.
17; I Cor. iii. 6), a metaphor taken from plants, which,
though they have luxuriant foliage, are tender, fragile,
easily injured. Such a one is not to be suddenly elevated
to a position of oversight, lest being puffed up ... 2
The Greek is of doubtful meaning. Some render inflated
with conceit, suffering from a swelled head. Others :
befogged, his understanding beclouded with pride. It is
not good for one " to begin at the highest point." Not
only does the novice lack the needful experience to be
a guardian of others, but his sudden elevation to power
is likely to make him dizzy, to be hurtful to his own
1 TvpoarTJvai. 2 TV(j)u6eli, riifog. Beng. : a smoking heat without flame.

III. 1-7.] CHAPTER III. 47

soul, and in promoting men over others, their own wel-
fare must not be overlooked. They will be tempted to
self-exaltation. This caution was impracticable at the
founding of churches (Acts xiv. 23), but the immediate
apostolic oversight rendered it unnecessary. It became
the fixed rule in the Church from the earliest times. The
condemnation of the devil. The grammatical affinity of
this clause with 'jb, which refers to the snare which the
devil lays, has led to the rendering the judgment which
the devil brings. But (Beng.) " he does not judge, but
is judged." God executes judgment. The devil rests
under his punitive sentence, and such a judgment as he
was the object of will also be passed upon the young
bishop under similar circumstances, i. e. if self-exaltation
occasions his fall (Jud. 6; 2 Pet. ii. 4). Moreover, he
must have good testimony . . . Lit. but also he
must . . . connecting with 6. Not only does Paul for-
bid the selection of a neophyte, of whose new life little
can be known, but the candidate for this office must
have attained to a good standing in the eyes of those
without the pale of the Church (Acts 16, 12). Besides
being irreproachable in the community itself (2), favor-
able testimony must be borne to him from those who are
outside the Christian fold, who have no religious sym-
pathy with him (v. 14; Tit. i. 13; i Cor. v. 12; Col. iv.
5 ; I Thess. iv. 2). Lest . . . into reproach is to be taken
independently of the next clause, and immediately with
the foregoing. If he does not command favorable testi-
mony from those " without," i. e. the non-Christian
public, he will come into reproach among them, be the
object of their reproachful comments and judgment,
whether deserved or not. Suspicion of his sincerity,
because of his notorious former vices, will neutralize his
influence, and (Ellic. : " what is sure to follow ") the

4.8 FIRST EPISTLE TO TIMOTHY. [in. 8-13.

snare of the devil (vi. 9 ; 2 Tim. ii. 26). Deprived of his
good name, conscious of the loss of character, a " recent
convert finding himself an object of suspicion and re-
proach " in his high office, becomes an easy prey to the
subtlety of Satan, and recklessly returns to the sinful
courses from which he had just been rescued, becoming
as wicked as he is reputed.

8-13. Deacons in like manner must be grave, not double-tongued, not
given to much wine, not greedy of filthy lucre ; holding the mystery of the
faith in a pure conscience. And let these also first be proved ; then let
them serve as deacons, if they be blameless. Women in like manner tniist
be grave, not slanderers, temperate, faithful in all things. Let deacons be
husbands of one wife, ruling their children and their own houses well. For
they that have served well as deacons gain to themselves a good standing,
and great boldness in the faith which is in Christ Jesus.

Deacons 1 (Phil. i. i). Ellic. : " An assistant and
subordinate to the Presbyter." (See p. 40.) In like
manner, as in the case of bishops. The relationship of
the office calls for related qualifications. The duties
beino- not different but similar demand similar character-
istics. In respect to this class also no comprehensive
enumeration of requirements is given, but, along with the
interdiction of certain vices, a few positive qualities are
instanced, for the most part those domestic or social
virtues which men readily see and judge in others.
Grave (11 ; ii. 2; iii. 4; Tit. ii. 2, 7), marked by propriety,
commanding respect by their character. The positive
requirement is followed by three negatives : not double=
tongued, saying one thing to these, another to those, a
firm curb on the tongue being needed in their extensive
personal intercourse with the members as they ministered
to the poor, the sick and the helpless (i i) ; not given to 2
..." enslaved to " (Tit. ii. 3). Bcng. suggests the lia-

1 did-covof, minister, servant. ^ Txpoakx'^'-v \ iv. 13; Heb. vii. 13.

III. 8-13.] CHAPTER III. 4g

bility to excessive drinking by their ofificial visits to many
houses, whereas the deacon must be a pattern of temper-
ance ; filthy lucre, not gains from unclean or disreputable
business, but from a dishonest use of the alms of the
Church, or from the perversion of their spiritual ofifice to
purposes of sordid gain (3 ; vi. 5 ; Tit. i. 7, 1 1 ; i Pet. v, 2).
A covetous man should not be entrusted with a church
ofifice that requires the handling of funds. Holding (i, 19 ;
DeW. : " bchaltend ") the mystery of faith=" mys-
tery of godliness " (16). '^ Faith " (Gen. Poss.) is the
subject, " mystery " the object on which it exercises
itself. By the latter is meant the Gospel hidden from
the world until made manifest by Christ and the Apostles
(Rom. xvi. 25), and even then not apprehended except
through the enlightenment of the Holy Ghost (i Cor. ii.
7, 10, 14"), an object of faith, transcending all knowl-
edge. With a good conscience, emphatic versus " greedy
of," etc., and to be closely connected with " holding."
V. O. : " The same inward connection between faith and
a good conscience as i. 18." Do. : " The Apostle pre-
supposes that this mystery is like a treasure in the actual
possession of the deacons," and that "the pure conscience
is the coffer in which the treasure is best deposited," the
best means of its preservation. This demand goes much
deeper than mere outward blamelessness. It does not
imply that preaching was the deacon's vocation. Such
should be the mark of every Christian, but pre-eminently
of those who in the discharge of of^cial duties would
have constant opportunity to speak of faith's great mys-
tery. And 1 . . . also first be proved. Beng. : " before
that tJicy be fully admitted into the of^ce." It is not
said by whom they were to be " proved," nor on what
specific points, neither was a formal examination neces-

' /cat . . . 6e, "formula of an adjunctive character " (Ellic).
4

50 FIRST EPISTLE TO TIMOTHY. [iii. 8-13.

sary to discover the requisites named, still the congrega-
tion was not to be content with the generally fair stand-
ing of a candidate, but to scrutinize his manner of life
and his disinterested conscientious devotion to the
Gospel, so that unworthy persons might be kept out of
the sacred office. Serve as deacons (13; i Pet. iv. 11),
if they be blameless, lit. " being found unaccused."
Found blameless as the result of earnest inquiry, no
charges being laid against them, let them be made
deacons. Women in like manner (Ellic. : " when
engaged in the same ofifice ") is a phrase involving dif^-
culties. The qualities mentioned should mark all Chris-
tian women, but, it is implied, they are indispensable to a
certain class. Some understand therefore a reference to
an order of female officials corresponding to bishops and
deacons. But of such an order in apostolic times there
is no trace except what is given in v. 9 fT., and that seems
decisive against an official class, for whom, further, not
"women" but "deaconesses" (Rom. xvi. i) would have
been used. As the direction occurs in the midst of the
requirements for "deacons" (8-10 and 12), the "women"
indicated must sustain a close relation to the deacons, and
if not a separate class engaged in similar duties, they must
have been their wives actively taking part in the official
duties of their husbands. In administering alms to sick
and dependent females, the deacons would of necessity
call to their assistance their own wives,^ who must ac-
cordingly excel in the same virtues prescribed for their
husbands. It is grammatically impossible to include the
wives of " bishops," that subject being closed by 7, and
their duties, too, gave less occasion, if any, for the co-
operation of their wives. There was no special call for
enjoining domestic duties on these women. That what
1 Beng. makes ywalaag depend on exovrag, 10.

III. 8-13-] CHAPTER III. 5 1

was called for, was that in certain respects " their character
was material to their husband's fitness." " Husbands
of one wife" (12) confirms this explanation. Grave (8).
Not slanderers.i traducers, corresponding to " double-
tongued " (8), which is more likely to be the snare of men,
while women often use the tongue as a weapon to injure
others. The literal reading is " not devils," an ap-
propriate designation of liars and scandal-mongers be
they women or men (2 Tim. iii. 3 ; Tit. ii. 3). Temperate,
if taken in the literal sense (cf. 2), is the same as " not
given to much wine " (8). Faithful in all things, in every
sphere of life, is a prerequisite of the deacon's wife. If
she does not meet these requirements he is unfitted for
the position whatever may be his personal qualifications.
This, says Beng., corresponds to 9. Husbands of one
wife ... In their domestic relations the demands made
of bishops are applied also to deacons. They must have
the same high standard of conjugal and parental rela-
tions (Tit. i. 6). Paul does not enumerate the specific
gifts and talents needed for the administration of the
office so much as the conditions for receiving it. The
possession of the former is presupposed, but before they
can be entrusted with a church office, men must be known
to have conspicuous excellencies of Christian character as
the essential criterion of their usefulness. For they that
have served well. " The directions concerning fitness for
the diaconate are now enforced by the assurance of the
high personal awards which a good deacon may hope to
reap." The results which crown fitness and fidelity in
the office justify the high requirements. Such as are the
prerequisite demands, such are the consequent rewards
to them " that have served well as deacons." Gain to

1 6ia^6'kovq^^i7v6yov(;, 8.

52 FIRST EPISTLE TO TIMOTHY. [in. 8-13,

themselves,! acquire or procure for themselves. While
their life is spent in ministrations to others great good
will accrue to themselves. Disinterested service never
fails of personal gain. A good standing admits of divers
interpretations. Its true rendering is determined by the
following clause. For " standing " we may render, step,
stair, degree, and the term may express means or end.
Against the view of honorable promotion to a higher
ofiicc, it is maintained that a hierarchical gradation of
rank was unknown in apostolic times, that such a motive
would not be appealed to by Paul, and that it has no cor-
relation with the following. The rendering " an honor-
able post," a position of influence in the congregation,
involving honor as well as toil and peril, harmonizes with
what follows, if that is understood of boldness of speech
as a minister or preacher (ex. gr. Philip, Acts vi. 5 ; viii.
5-40 ; xxi. 8, 9). Doubting the correctness of the latter,
one may render: either a good step in the spiritual life,
progress in Christian perfection, — ii. 15 is analogous —
nearness to God, or, the final reward of a completed
service. DeW. : " A high stage of eternal blessedness."
Viewing the Christian life as a united whole, advance here
being the pledge of greater blessedness hereafter, V. O. com-
bines the two ideas : " A faithful fulfilment of our calling
in the Church of Christ is the means blessed of .Him to
win here, as in eternity, a good degree of growth and of
salvation." And great boldness. The favor or " good
standing" in God's eyes encourages one to peculiar bold-
ness and freedom with God (Heb. iv. 16 ; Eph. iii. 19).
The former offers a ground for cheerful assurance and
joyous confidence in the faith , . . Alike "a good
standing " and " great boldness " have their ensphering
principle in this faith, namely, that which is in Christ
1 The Greek only here and Acts xx. 28 ; cf. i Thess. v. 9.

III. 14-16.] CHAPTER HI. 53

Jesus (Gal. iii. 26; Eph. i. 15; Col. 1.4). The Apostle
has reached a pause, and before passing on to new matter
" he takes a retrospect of these instructions and mentions
the reason for giving them," the interest of order in God's
house, the momentous import of the Church.

T4-16. These things write I unto thee, hoping to come unto thee shortly ;
but if I tarry long, that thou mayest know how men ought to behave them-
selves in the house of God, which is the church of the living God, the pillar
and ground of the truth. And without controversy great is the mystery of
godliness ; He who was manifested in the flesh, justified in the spirit, seen
of angels, preached among the nations, believed on in the world, received
up in glory.

These things (especially the brief directions beginning
with ii. i), hoping to come , . . shortly. He writes not
bccmisc he hopes to see Timothy soon, but notivith-
staiiding that hope. The immediate ground for writing
follows in 15, that thou mayest know . . . For
"shortly" some translate "rather soon," "sooner than
I anticipate," " sooner than is implied by these instruc-
tions." But if I tarry . . . The possibility of delay led
him to convey his counsels by letter, a superfluous task
were he to reach Ephesus sooner (iv. 13). My visit may
be delayed, he says, but not my directions. Hence in
the event of my tarrying thou wilt have the needful
guidance in matters of God's house, which are too im-
portant and sacred to be left to convenience, caprice,
haphazard or disorder. In the house of God it is a mat-
ter of the greatest moment how men ought to behave
themselves.i Hence this letter. The reference is not to
individual deportment, but to what is becoming in offi-
cial deportment, in the conduct of Church affairs, with
what care these interests are to be administered, as in-
dicated by the qualifications of the officials just enumer-

1 avaarpecpij, 2 Cor. i. 12 ; Eph. ii. 3; Heb. x. 23') x"* I^-

54 FIRST EPISTLE TO TIMOTHY. [iii. 14-16.

ated and enforced. No line of personal or official con.
duct is mapped out for Timothy. He is simply charged
to be careful that in the superintendence and govern-
ment of the Church everything be conformed to apostolic
requirements. The house of God is a phrase applied in
the O. T. not only to the temple, but to Israel, the
covenant people among whom God dwelt (Hosea viii. i),
in the N. T. to the body of believers, the new covenant
people, in whom as in a spiritual temple the indwelling
of God is realized (i Cor. iii. 9-17; 2 Cor. vi. 16; Eph.
ii. 22 ; I Pet. iv. 17 ; Heb. xii. 22). The inward unity and
indestructible stability of the Christian community is im-
plied. Which (indeed) is the Church of the living God
(Heb. xii. 22), farther defines the house of God as the Chris-
tian Church, with the living God as its builder and indwell-
ing life. Herein is found the momentous reason for these
detailed directions. How this magnifies the of^ce of
oversight ! Inasmuch as the Christian community con-
stitutes a " house," " the Church " of God, it must have
specific regulations, its interests must be looked after
with the utmost solicitude. Ellic. finds here a " fuller
definition of God's house on the side of its internal and
spiritual glory ; . . . a living and spiritual community, a
life-stream of believers in an everlasting God." The
pillar and ground (stay) of the truth, Ellic. : " a clim.ac-
tic apposition to Church of, etc., — defining with indirect
allusion to nascent and developing heresies (iv. i f.), the
true note, of^ce and vocation of the Church." A recoil
from the perversion of this passage in support of Romish
claims of authority and infallibility, has led to another
construction which puts a full stop after " God," and
makes this clause the beginning of a new sentence :
"pillar and stay of the truth and confessedly great is the
mystery of godliness," '' an interpretation which if not

III. 14-16.] CHAPTER III. 52

possibly ungrammatical, is singularly harsh, obscure and
feeble " (Bib. Comm.). The immediate connection with
what precedes is suitable and natural, this proposition
forming a bridge from that passage to what follows.
The superintendence of the Church is the general theme.
Heretics are to be guarded against, for the Church is not
the upholder of error, but the pillar of the truth, and the
magnitude of truth it is charged to maintain, " the mystery
of godliness," is universally confessed. Since then the
Church is the conservator of the truth, it is all the more
important that everything in it be well-ordered. And
ground, the same idea as pillar (Gal. ii. 9; Rev. iii. 12),
but with climactic stress, the support of the whole struc-
ture. Beng. : " these two terms=one word, expressing
something very solid, . . . exceedingly high and exceed-
ingly deep." This accepted interpretation does not con-
flict with Protestant principles touching the Church.
Care must be taken not to strip the Church of its true
character nor the Scriptures of their obvious meaning
through fear of Romanism. While the Church is not a
source of truth, except in the sense that Christ and His
Apostles constitute its very foundation (Eph. ii. 20), it is
a "pillar" of the truth, the means by which saving
truth, the Gospel personally manifested in Jesus Christ ,
and acknowledged by men, is upheld and preserved.
Calv. : " It sustains it by making it known by its preach-
ing, by preserving it unmutilated and pure, and by trans-
mitting it to posterity." The house of God is the
house and shelter and fortress of the truth. Only within
its walls is found the truth, only through its activity does
the truth stand fast. To "it as to a divinely founded in-
stitution, the truth, along with the Holy Ghost, the spirit
of truth, was committed, and its chief task is the main-
tenance of divine truth and its establishment throughout c^

56 FIRST EPISTLE TO TIMOTHY. [in. 14-16.

the earth. WlES. : " This vocation the Church has had
and exercised from the beginning, and will so continue to
have and exercise as surely as it is the Church of the
living God." And without controversy, a better render-
ing : " and confessedly," as generally acknowledged.
The majestic passage which follows is undoubtedly a
familiar quotation from a liturgical formula, like Eph. v.
14; I Cor. ii. 9. Its abrupt introduction, its short, un-
connected, co-ordinate phrases, with their antithetical par-
allelisms, and union of opposites, each clause in the
original composed of almost the same number of syl-
lables, and the whole having a euphonic and rhythmical
character, are considerations pointing to the fragment of
an ancient hymn or creed. According to the well-known
confession, the burden of the Church's song, the core of
her creed, great, of vast depth and import, is the mystery
of godIiness=mystery of faith (9 ; Eph. iii. 3-5), the
mystery accessible only to godliness, the object of its
faith (Tit. i. i), the spring of its life, the truth of which
the Church is the stay and fortress. The essential con-
stituents of the " mystery," its Christological contents,
appear strikingly from the quotation, which in three pairs
of predicates by a marvellous conjunction of the contrasts,
flesh and spirit, angels and men, world and glory, com-
prises the whole economy of Christ from His incarnation
to His ascension. All the predicates are applied to one
and the same subject, and this subject is now generally ad-
mitted to be the equivalent of " who " or " he who," the
theory of a quotation beginning here confirming the decis-
ion of the best critics. The antecedent is omitted, though
easily recognized. The antithesis of the ideas in the sev-
eral pairs offers a key to the understanding of each predi-
cate. Manifested in the flesh, an expression used of Christ's
appearance upon earth (i John i. 2 ; iii. 5 ; John i. 14). It

III. 14-16.] CHAPTER III. 57

presupposes a previous unincarnate, invisible state, and
(HUTH.) " is a powerful argument for the pre-existence of
the word" (John i, i, 14; i John iv. 2 ; Phil. ii. 5-7).
Man is flesh. And the eternal Son appeared in the garb
of humanity, under finite conditions, obedient to death.
Justified is the antithesis of the preceding. The verb
has not here the usual Pauline sense, but means to be
vindicated (Matt. xi. 19; Luke vii. 35 ; Rom. iii. 4). Its
import is the opposite of being mistaken or misjudged,
to be proven or recognized to be the very person which
one actually is. His descent to the level and the limita-
tions of man " in the likeness of sinful flesh " (Rom. viii,
3), obscured, veiled the true character of the Redeemer,
but this was shed forth, demonstrated in the spirit, on
that side of His being which contrasts with the flesh.
The latter, the external human form, exposed Jesus to
misapprehension (John vi. 41 f. ; vii. 27), but the inner
life-principle, the higher ethical element, in the sphere of
the spirit, the faculty of moral action, attested, disclosed
His true character (Heb. ix. 14). It was " the spiritual part
of the nature He had assumed," the part especially and
intimately united to the divinity, that flashed forth His
exalted nature and dignity. His divine features were
reflected in the moral radiance of His life. Notwithstand-
ing the flesh " He was declared to be the Son of God
with power according to the spirit of holiness " (Rom. i.
4; Matt. vii. 29; Luke xxiii. 47; Mark xv. 39; John vii.
46; i. 14; ii. II ; iii. 2;.xiv. 11 ; Acts ii. 36). Seen 1 of
angels, lit. appeared unto, showed Himself to. The
original denotes not simply " being seen," but discover-
ing one's self, presupposing action on the part of the one
seen. What is taught is Christ's appearance to angels,

^ b<l>f)f/vai. Matt. xvii. 3; Luke i. 11 ; Acts vii. 2; t Cor. xv. 5-8; Ileb.
ix. 28. Nearly always of the self-exhibition of the subject.

58 FIRST EPISTLE TO TIMOTHY. [in. 14-16.

the ministers of the divine throne, and not the appear-
ance of angels to Him. The Ascension is not meant — ■
that comes in the last clause — but (Del.) " some super-
natural scene the counterpart of the descensus." The
clause preached among the nations fixes the meaning of
this. It draws a parallel between the celestial and the
terrestrial world. Preached to the one, He was seen by
the other. The revelation which comes to man by preach-
ing, came to angels in some other way. To them as well
as to fallen men was given the light of the knowledge of
the glory of God in the face of Jesus Christ (2 Cor. iv. 6).
His incarnation gave to them a vision of the eternal Son
such as had not been vouchsafed to them before. His
being " preached among the nations " calls attention to a
distinctive and glorious feature of Christianity. Its sub-
jects go everywhere preaching the cross. They proclaim
to all nations redemption and life through Jesus Christ.
And their preaching commands a glorious response : He
is believed on in the world. Marvellous as is the preach-
ing, is also the faith which it produces in men (2 Thess.
i. 10). Received up in glory. As in the ungodly " world "
a reception Avas given Him, and there was accorded to
Him the faith and loyalty of men, so in heaven there was
a lifting up of the mighty gates and an opening of the
everlasting doors to admit the king of glory (Mark xvi.
19; Acts i. 2, 1 1 ; X. 16). V. O. embraces in the last
conception " His whole heavenly life in glory." His
manifestation begun upon earth is consummated in
heaven.

CHAPTER IV.

1-5. But the Spirit saith expressly, that in later times some shall fall away
from the faith, giving heed to seducing spirits and doctrines of devils,
through the hypocrisy of men that speak lies, branded in their own con-
science as with a hot iron; forbidding to mArry, and commandino to abstain
from meats, which God created to be received with thanksgiving by them
that believe and know the truth. For every creature of God is good, and
nothing is to be rejected, if it be received with thanksgiving : for it is sanc-
tified through the word of God and prayer.

The same general subject is continued. After having
spoken (iii. 15) of the Church as the protector of the
faith, and specified (16) the chief elements of the faith,
Paul now warns (iv. 1-5) against apostasy from the faith.
If the Church is to maintain the truth unshaken, there is
need for the utmost vigilance on the part of those guard-
ing this fortress of the truth, the Spirit having clearly-
foreshadowed an imminent apostasy through the under-
mining of the truth on the part of errorists.

But is antithetical to iii. 16 : great as is the mystery,
mighty as is the truth, it is endangered by its enemies.
Disbelief and apostasy are in prospect. In contrast with
the Church upholding the faith some will fall away from
it. The truth will not fall, but men will fall, by losing
their hold on the truth. Expressly, distinctly, Beng. :
" in a set form of words." The reference is not to the
prophecies of the O. T. or to those of Christ (Matt. xxiv.
II ff., 24), though these gave suf^cient grounds for
such a warning. Wrought by the Spirit there may have
been in the mind of Paul and of others a certain expecta-
tion of apostasy, and this would find vent in expressions

59

6o FIRST EPISTLE TO TIMOTHY. [iv. 1-5.

justly ascribed to the Spirit (Acts xvi. 6; xx. 23, 30; 2
Thess. ii. 3). Some such predictions may have been lying
before his eye (Acts xi. 28 ; xiii. 2), and he discerns in
the circumstances at Ephesus the beginning of their
fulfilment (i John ii. 18; 2 Pet. iii. 3 ; Jude 18). In
later times, latter times, a period subsequent to the one
in which he was writing, simply future to the speaker
(2 Tim. iii. i ; i Pet. i. 5 ; 2 Pet. iii. 3 ; Jas. v. 3), the
designation of the period immediately preceding the
close of the Christian dispensation. Germinally this
apostasy is viewed as already present. Some (i. 3, 6, 19),
not the errorists, but those led astray by them, shall de=
part from the faith (Heb. iii. 12). Beng. : " By deny-
ing what is true and adding what is false." This includes
every deviation from the unadulterated doctrine of
Scripture, as well as a formal renunciation of what is
embraced in the faith (2 Tim. ii. 18). This departure,
the antithesis to iii. 15, 16, is brought about through
heretical teaching, through giving heed to (yielding to) ^
seducing spirits. The occasion of their fall, the instru-
ment of it, is their taking hold of doctrines which spring
from deceiving spirits, and thus relaxing their hold on the
faith revealed by " the Spirit." The " seducing spirits," ^
by which they let themselves be led away from the truth
instead of being led into the truth by " the Spirit "
(John xvi. 13), are not merely the false teachers, — who
are specifically mentioned (2) — but the lying powers by
which error is inspired and spread, the spiritual emissaries
of the father of lies (Eph. ii. 2; vi. i2),-=devils (or
demons), which is only a more exact definition of " spirits "
(2 Cor. xi. 14; I Cor. x. 20). The truth is one, so is its
primal source, "the Spirit " (i Cor. xii. ii). Error is

1 TTfjoaexovre^, i. 4 ; iii. 8.

2 nTiavoiTi, 2 Cor. vi. 8; 2 Jno. 7 ; i Jno. iv. 6.

IV. 1-5.] CHAPTER IV. 6i

multiform, so the principle to which it can be traced is a
multitude of "spirits" (J as. iii. 15; Col. ii. 22), though
these may also in their opposition to truth be viewed a
a unit (John iv. 6). Through the hypocrisy of men that
speak lies, fitting instruments of the father of lies (John
viii. 44), connects with " giving heed to," defining the
manner in which that is brought about. As the apostasy
will be brought to pass by the " giving heed," etc., this in
turn will be caused by the hypocrisy of the seducers, by
the overmastering influence which their feigned sanctity
will exercise upon the minds of their victims (Tit. i. 10).
Ellic. : "lying teachers will be the mediate, evil spirits
the immediate, causes of their apostasy." " Ih-pocrisy,"
"lies," is stronger language than in i. vi or Tit. i. 10.
HUTH. : " the errorists professed to teach divine truth
while their consciences told them that they were teaching
myths, etc., and that for filthy lucre." Branded in their
own conscience. The A. V. " seared," dead against all
holy and moral influences, hardened past feeling, is the
very opposite of what is meant. The figure is that of
a branding iron which when heated was used to burn a
legible mark of their infamy upon slaves and criminals.
Such a mark the false teachers bore on their conscience.
In corrupting the truth while pretending to teach it for
spiritual ends, they acted against their better knowledge,
they were "self-convicted slaves of sin" (Tit. i. 15; iii.
1 1). Beng. : " The branding iron denotes the same thing,
in a bad sense, as a seal, in a good sense " (2 Tim. ii. 9).
Their own is emphatic. Under pretence of helping others
to holiness they know the brand of guilt " burned as with a
hot iron " into their own conscience. This explains their
hypocrisy, the refuge of a defiled conscience, while faith
and a good conscience are boon companions (i. 5). It also
offers the key to certain characteristics of the false spirit-

62 FIRST EPISTLE TO riMOTJlY. [iv. 1-5.

ualism of the errorists noted in 3. Forbidding to marry
. . . meats. Thesetraits, the rejection of God's creatures,
ostensibly for the furtherance of holiness, are seldom
wanting to a pseudo-Christianity. They exhibit here, as
always, the glaring inconsistency between its professed
aim and its real inwardness. Asceticism arrogates
superior spirituality. That marriage, God's primeval
institution, is sinful, was an error maintained by the
Essenes and the Therapeutae, and at an early period
became the watchword of heretical Christian sects (i
Cor. vii. 28, 36). Scruples about " meats " (food) were
derived, at least in part, from Judaism, with its distinc-
tion of clean and unclean. Rom. xiv. 2, 21, and Col. ii.
16, 2IS refer to such abstinence, but neither mention
the kinds of food prohibited nor the ground of their
prohibition. Certain Gnostics condemned animal food.
This unchristian principle was hardly as yet in an ad-
vanced stage, but Paul warns against a coming evil, a
morbid asceticism which confounds outward abstinence
with inward purity and seeks ethical perfection by dis-
pensing with external gratifications (Tit. i. 14, 15). This
subversion of evangelical freedom is confined to no age.
The " forbidding " of marriage is not refuted as is the
interdiction of " meats," perhaps because ^^■hat is said
concerning the latter applies likewise to the former;
perhaps because ii. 15 already lays down the principle
with which such prohibition conflicts. The sin and the
absurdity of requiring believers to abstain from certain
kinds of food are seen in the fact that God created them.
Paul beheved in creation by God, and that the end of
creation was the good of man. God designed His creat-
ures to be received 1 by us, and not to be rejected as evil.
Such prohibition is wilful resistance to God, who ordained

1 fierd^tirpiC, Acts ii. 46 ; xxvii. 23-

IV. 1-5-] CHAPTER IV. 63

these things for our use and enjoyment. With thanks-
giving, the becoming spirit with which His gifts are to
be received (i Cor. x. 31). By them. . . . Lit. fori
believers and those who acknowledge the truth (ii.
4). Beng. holds that God created meats, "even for those
who are without faith and give no thanks," but Paul
leaves them, as it were, to themselves. He is speaking
of believers. Certainly they alone realize the end of
creation, a thankful enjoyment of it. There was in the
mind of Him who created " meats," and in Paul's mind,
God's true children, the very class to whom the errorists
would forbid meats, showing the latter's prohibition to
be at war with the Creator. Beng. : " He who forbids
even one kind does a wrong to his Creator and to be-
lievers." And. know the truth (ii. 3), a further designation
explanatory of " believers," and incidentally contrasting
them with the errorists, who deal in lies. For every
creature, a causal sentence which by a universal principle
substantiates the previous statement that what the false
teachers disallow God created to be enjoyed. That any-
thing is from the hand of God is enough to determine
its quality. That makes it good, a positive declaration,
followed by a negative : and nothing is to be rejected,
" good " and therefore not to be refused as the errorists
enjoin. The Creator will have His gifts cherished, not
spurned (Acts x. 15 ; Rom. xiv. 14, 20). If it be re=
ceived (being received) with thanksgiving (Rom. xiv. 6).
A limitation of the previous predicates, " good and not
to be rejected," an echo of the limitation in 3. The ex-
cellence of creatures is conditioned by their proper use.
Ingratitude converts any good into an evil, a blessing
into a curse. Every creature of God is ours on condition
of thanks (Eph. v. 20) being mingled in the enjoyment
1 If connected with " to be received," " for " changes to " by."

64 FIRST EPISTLE TO TIMOTHY. [iv. 6-10.

thereof. For it is sanctified (becomes holy) through,
etc. This confirms 4, that whatever is partaken of with
thanks is " good," and that no creature is to be rejected
as evil or vile. By virtue of its creation it is good if
partaken of with thanks, by virtue of God's word and
prayer it is set apart to a sacred and higher use (Lev.
xix. 24). In itself mere matter, possessing no holy char-
acter, it enters into a hallowed relation through the word
of God and prayer. These two terms express the one
idea of the thanksgiving in the fullest manner, the former
referring to its contents couched for the most part in
terms of Scripture, the latter to the mode of approach. ^
By means of God's word we draw nigh to Him. Ellic.
interprets : " More nearly defining the thanksgiving and
more clearly showing its sanctifying effect." The thank-
offering of the Christian bring all things into a hallowed
relation. By " the word of God " is always to be under-
stood " that uttered and revealed by Him in the Script-
ures." With every thankful partaking (pres.) of God's
gifts, a sanctifying efficacy arises from the thanksgiving
embodied in God's word and offered to God in the form
of prayer. To the sanctified man everything becomes
sanctified (Tit. i. 15). He enjoys God in all His creat-
ures. Truly all things are his, for he is God's (Rom. xiv.
14). Thanksgiving at meals is a Christian obligation.
The Jews and even the heathen " consecrated the table
with prayer."

Having scored the false teachers Paul addresses fur-
ther admonitions to Timothy, first some bearing on what
he has already said, then others of a general character
relating to the work of his office.

6-10. If thou put the brethren in mind of these things, thou shalt be a
good minister of Christ Jesus, nourished in the words of the faith, and of

1 ivTiv^Lq, ii. i.

IV. 6-10.] CHAPTER IV. 65

the good doctrine which thou hast followed loiiil iioiv: but refuse profane
and old wives' fables. And exercise thyself unto godliness: for bodily
exercise is profitable for a little ; but godliness is profitable for all things,
having promise of the life which now is, and of that which is to come.
Faithful is the saying, and worthy of all acceptation. For to this end we
labour and strive, because we have our hope set on the living God, who
is the Saviour of all men, specially of them that believe.

If thou put the brethren in mind, lit. charging the
brethren. LuTH. : " vorhalten." The participle implies
positive teaching, enjoining, setting forth principles,
not merely to recall to memory. These things HUTH.
restricts to the last utterance (5) in opposition to asceti-
cism. Others include everything (from iii. 14) said in
refutation of the heretics ; others, general principles
adapted to forewarn men of the pernicious errors clearly
foreseen by the Apostle. Vigorous resistance to false
teaching must be offered, not merely by (negatively) warn-
ing " the brethren " of a coming aposta.sy, but also by
(positively) holding forth the truth which will counteract
the nascent error whose harvest is apostasy. In this
way will he fitly and properly discharge the ministry en-
trusted to him, be. a good minister (iv. 5 ; ii. 15; i. 11,
12 ; 2 Cor. iii. 6; vi. 4). Only he is " a good minister of
Christ Jesus " Avho sets forth and upholds the teachings
of his Master ; but, in order to do this, he must himself
be continually nourished 1 in the words of the faith, and
of the good doctrine (2 Tim. i. 5 ; iii. 15). No one can
rightly impart what he does not possess. " Words of,"
etc. HUTII.: "Words in which faith expresses itself."
" The good doctrine " (i. 10), epexegetical of " the faith "
and at the same time contrasted with the " fables" and
"genealogies" of the heretics, "the doctrines of devils,"
etc. The faith and the doctrine may also be viewed as

1 hTpf<j)o/iFrnr, Beng. : " the present combined with reference to the pre-
terite "=" continuous and permanent nutrition,"

66 FIRST EPISTLE TO TIMOTHY. [iv. 6-10.

correlates, the former having always a subjective refer-
ence. Timothy's inward life was capable of farther devel-
opment, and Paul reminds him of the indispensable and
unfailing means for its constant nourishment and growth
(i Pet. ii. 2 ; 2 Tim. ii. 15), the same as that on which he
has hitherto subsisted, which thou hast followed, or to
which thou hast closely kept thyself (2 Tim. iii. 10).
Having been a faithful pupil in the school of sound doc-
trine, Timothy is to continue the same regimen by which
he has been nourished until now. But, per contra, he is
to give a wide berth to profane and old wives' fables
(i. 4 ; Tit. i. 14). These are probably not the fables, gen-
ealogies, etc., above, which are in direct opposition to
the truth. Timothy was in little danger of dallying with
them, but these " myths " wore a more harmless look,
though indeed " more fitted for old women than for
ministers of the Gospel." Ellic. notices the article as
implying the well-known character and general currency
of " the myths," which Timothy is to refuse, have noth-
ing to do with (Tit. iii. 10). They are defined as "■ pro-
fane," ^ "lying out of the holy compass," LUTII. : "un-
spiritual " (i. 9; vi. 20; 2 Tim. ii. 16), and as those
of " old wives," anile, insipid, silly, " involving foolish
and absurd statements " (2 Tim. ii. 23). V. O. : " The
first epithet denotes the character of the myths as to
their matter, the latter as to their formal statement."
And exercise thyself . . . Paul never overlooks the pos-
itive side of right conduct. It is not enough that Timo-
thy studiously deny himself those fables, he must make
strenuous efforts toward personal godliness, "exercise
himself," 2 bend his energies in the direction of godli=

i [if: ft/l? 01, Ellic: "Tacit antithesis to tvaiiieta." Beng. : " Whatever is
not profitable to this godliness though specious is profane " (2 Tim. ii. 16).
2 yv/iva^E, Ileb. v. 14; xii. 11 ; 2 Pet. ii. 14.

IV. 6-10.] CHAPTER IV. 67

ness. It is not enough, even, to be " nourished in the
words " of a sound faith, one needs to exert himself if he
would gain strength in the Lord. Timothy had doubt-
less high standing for godliness, but Christian develop-
ment is boundless, and hence the most rigorous self-
training is always in place (12 ; vi. 11 f.; 2 Tim. ii. 22;
Phil. iii. 12-14).

This counsel he is giving to Timothy suggests to Paul
a striking figure. The gymnastic exercises in vogue
among the Greeks, so conducive to health and vigor,
serve to enforce the admonition to energetic spiritual
exertion. The physical athlete is an object lesson of
the benefit of inward spiritual training for Christians.
For bodily . . . profitable some interpret of the forms
of bodily asceticism, referred to in 3, but no condemna-
tion of them or warning is here expressed, whereas there
they are severely condemned (1-3). Some value is at-
tached to the bodily exercise. It is profitable for a little.
This may have a temporal import, like Jas. iv. 14, " for
a little time," salutary for this life (i Cor. ix. 24-27). It
promotes enjoyment and longevity, secures a corruptible
crown. This view is strengthened by the combination of
the present and the eternal life in the benefits of godli-
ness ; or, the restriction may be to degree. " Bodily
exercise " has its uses ; to some extent it is advantageous.
But godliness ... " Exercise unto godliness " might
have been expected, but the repetition of " exercise " is
not needed — the prize for which godliness is to be
in constant training, yields boundless returns. The ad-
vantages of bodily training are confined to a few
objects or relations in life and are temporary, those
resulting from the inner exercises of heart-piety trans-
cend all time and all measurement. They compre-
hend a blessing in which all things share. There is

68 FIRST EPISTLE TO TIMOTHY. [iv. 6-10.

absolutely no relationship of man, bodily or spiritual, no
sphere, condition or interest of his, which is not in the
highest degree benefited by godliness. " All things "
include the promise of the life which now is, and of that
which is to come (i Cor. xv. 19 ; Rom. viii. 28). " Having
promise," etc., inasmuch as it has promise, amplifies and
confirms the previous statement " profitable for all
things." We may render, " promise of life, both the
present and the coming," the temporal and the eternal.
Life in all its blessed import and in its eternal endurance
is in prospect to godliness (2 Tim. i. i). Ellic. : " The
promises of the old covenant are thus incorporated in
the new and enhanced" (Deut. iv. 20; Eph. vi. 12;
Matt. vi. 33; xix. 29; Mark x. 29 ; i John ii. 25). God-
liness does not per sc involve the forfeiture of any earthly
good. Faithful is the saying . . . unlike i. 15 ; iii. i
(cf. 2 Tim. ii. 1 1), refers to what immediately precedes.
Assuming that possible objections might be raised against
this sweeping assertion Paul herewith corroborates it.
WiES. : " Herein lies the antidote of ascetic error." This
is most certainly true, for to this end we labour and strive
(are the objects of reproach). It is the underlying con-
viction which impels and sustains us in the bitter toil
and attendant shame of ministering the Gospel. Our all
is staked upon the truth that the blessings of godliness
are all-embracing. Along with the confirmatory sequel
of 9, 10 sustains a causal relation to 8, "to this end,"
'* with this hope," " for, looking to this, viz. : the reali-
zation of that promise in ourselves and in others." Life,
eternal life, rises before his aspiring soul as " the end for
which he gladly undergoes the severest toil and suffering "
(Col. i. 29). We labour, " toilsome labor, as well in action
as in suffering " (v. 17). It may refer to Paul only (Col.
i. 29 ; I Cor. xv. 10 ; Rom. xvi. 12 ; Gal. iv. 1 1 ; Phil. ii. 6),

IV. 6-10.] CHAPTER IV. 69

but toil and shame accompany all apostolical and pastoral
fidelity (i Cor. iv. 8-13). For "strive" a number of
texts have " suffer reproach," suffer ourselves to be
reproached. Because we have our hope set on the living
God, gives the ground which enables men to endure toil
and reproach with fortitude, the promise of life on which
is fixed their hope, a hope whose foundation^ is the living
God, the author of the promise. " Hope " is the correlate
of the promise (8), " a retrospective reference to it "
(VViES.). It is better to render : we have set our hope,
we have set and do set, the perf, implying the continu-
ance and enduring result of the act. " Hope," which
impels Christians to undergo toil and reproach in the
service of Christ, is directed to the promise of life, and
this promise rests not on shifting sand but " on the living
God." The living God, the spring of life, is able to fulfil
the promise of life. Who is the Saviour . . . (i. i ;
ii. 4), a relative and definitive clause, presenting more
forcibly the idea of " the living God." Jehovah, ==the
living God, sustains relations to His creatures, He is not
only a " living God " but also a loving God, intent on
imparting salvation, the life freely promised. Since He
is " the Saviour of all men " we may safely place on Him
our hope for the fulfilment of a promise of life. That
God is the Saviour of men is a central truth in sound
doctrine. Of all men. None have any other Saviour,
there is no other. He is the physician for all who need
to be made whole, all are objects of His yearning love.
Potentially and in purpose God's grace is universal
(i. 15 f. ; ii. 3 f. ; i John ii. 2), but (Bib. Comm.) " in effect
it is limited by man's unbelief" (Mk. xvi. 16). Only in
believers is the saving purpose effectively realized, only

' e/lm'^eiv k-n'i vi. 17; Rom. xv. 12; "marking the basis or foundation
on which hope rests."

70 FIRST EPISTLE TO TIMOTHY. [iv. n-i6.

in those who lay hold of the saving arm, who appropriate
salvation (Gal. vi. lo).

11-16. These things command and teach. Let no man despise thy
youth ; but be tliou an ensample to them that believe, in word, in manner of
life, in love, in faith, in purity. Till I come, give heed to reading, to exhor-
tation, to teaching. Neglect not the gift that is in thee, which was given thee
by prophecy, with the laying on of the hands of the presbytery. Be dili-
gent in these things ; give thyself wholly to them ; that thy progress may
be manifest unto all. Take heed to thyself, and to thy teaching. Continue
in these things ; for in doing this thou shalt save both thyself and them
that hear thee.

These things (Beng: " Dismissing all other things)."
All that was said 8-10 is included. Ellic. : " All be-
tween the last ' these things ' and the present repetition of
the pronoun," perhaps all hitherto written. Command
and teach, the former, inculcate, charge, referring to the
practical side of what Timothy is to set forth (6), the
latter to the theoretical side. Inculcation and instruc-
tion are both needed. Further admonitions follow bear-
ing upon Timothy's official relation to the Church, Let
no man despise ... let no one call in question or be-
little thy authority on the ground of being so young.
Objections on this score were plausible and this is there-
fore a personal charge to Timothy not to give any oc-
casion for such cavil (i Cor. xvi. ii; Tit. ii. 15). His
age was 32-36 years (cf. Acts xvi. 1-3), which, consider-
ing the functions he had to discharge and the age of
presbyters and " widows " whom he was to govern, made
him appear quite youthful. But be (become) thou (Tit.
ii. 7; Phil. iii. \f). Ellic. : " Do not only negatively
give no reason for contempt, but positively be a living
example." Do. : " Let the gravity of thy life supply
the want of years." Authority is enforced by one's
personal bearing and character, by exemplary conduct.
Having such powerful aids, Timothy, young as he was,

IV. ii-i6.] CHAPTER IV. 71

could make himself respected and his counsel obeyed.
Otherwise the execution of his solemn commission would
be impossible. In word . . . purity. He is to serve as
a model to believers in conduct. Possessed of the
highest virtues, his youth will be forgotten. HUTH. finds
a certain order in the succession of the five following
terms. "Word," speech, includes not only public teach-
ing, but likewise private converse. " In manner of life," ^
behavior, actions versus speech. Word and walk are the
outward forms of manifestation through which the inner
motive forces, the hidden springs, " love " and " faith,"
reveal themselves. " Purity," not limited to the sex-
ual relation, but the moral purity, which springing
from faith and love marks the whole outer and inner
life, the opposite of lax morals. The original term may
include the idea of religious awe (v. 2 ; 2 Cor. vi. 6), Till
I come (iii, 14), an indefinite interval. The pres. may
imply a strong expectation of coming (Ellic). In the
meanwhile " no change is to take place in the wonted
order " of public worship, which besides the prayers de-
scribed in ii. 1-8 consisted of the reading, the exhorta=
tion and the teaching. These Timothy is, not to give
heed to,2 but to attend to, to keep up, to carry on. The
Christian Church adopted from the synagogue the practice
of reading in the assemblies the O. T. (Luke iv. 16 ; Acts
xiii. 15,27; 2 Cor. iii. 14), with which were conjoined,
later, the writings of the N. T., having obtained like
authoritative rank (i Thess. v. 27 ; Col. iv. 16). The
reading of Scripture was followed by " exhortation,"
addressed to the feelings and will and relating to duty, —
what is to be done ; and by " teaching," addressed to the
understanding and relating to doctrine, — what is to be
learned (11 ; vi. 2 ; Rom. xii. 8). The two are wont to be

1 avdaTpo(pri, iii. 15; Eph. iv. 22. ^ Trpuaex^, i- 4; iii- 8 ; iv. I.

72 FIRST EPISTLE TO TIMOTHY. [iv. 11-16.

combined in a standard modern sermon. After this
positive direction comes a negative one. Neglect not the
gifti(2Tim. i. 6; Heb. ii. 3; viii. 9; Matt. xxii. 5; 2
Pet. i. 12). "The gift" with which Timothy was spe-
cially endowed at his induction into office, qualifying
him for his work and giving effect to it, must not be
neglected, left inactive and unused, but faithfully
applied to the purpose for which it was granted. With
the exception of i Pet. iv. 10, the word (charism)
occurs only in Paul's Epistles, and always of " a gift
emanating from the Holy Spirit," a divine endowment
of free, undeserved grace, used both generally of the
new life wrought by the Spirit, and specifically of every
particular faculty given by the Spirit for special Chris-
tian service. It never designates an office, but equip-
ment for an office. It was something within Timothy,
in thee, a special talent of high value, corresponding
to the needs of his unique position. While the gift
was freely bestowed, its exercise and application,
like all God's bounty, rested with him to whom
it was given. Munificently endowed, a man's powers
may rust or rot for want of proper use (i Cor. 12).
Through 2 prophecy, by means of a prophecy. This was
the medium through which the spiritual gift was be-
stowed, the word of promise proceeding from the Holy
Ghost (i. 18), God's word being ever the vehicle of grace.
With ^ the laying on of the hands ... In close connec-
tion with the " prophecy," a rite was observed, " the laying
on of hands," a primitive ceremony derived from the O. T.
(Gen. xlviii. 4; Exod. xxix. 10; Num. viii. 10; xxvii.
18-20; Dcut. xxxiv, 9), and symbolizing the appropria-
tion of the Spirit's gift through the instrumentality of
others. It was employed not only when men were set

1 XapLciia from A'«P'f> grace. ^ ^La. 8 ^^ja.

IV. ii-i6.] CHAPTER IV. 73

apart for a definite office (ordination) (Acts vi. 6 ; xiii.
13 ; xiv. 23), but also as a sign of the general communica-
tion of the Spirit (confirmation) (Acts viii. 17; xix. 6;
Heb. vi. 2 ; Matt. xix. 13) ; also in the healing of the sick
(Mk. xvi. 18; Luke xiii. 13), and the raising of the
dead (ix. 18). The presbytery, eldership, some interpret
as a body of overseers, an institution, " a collegial
union," not merely " a number of unconnected and in-
dependent presbyters. Beng. : " The presbytery con-
sisted of Paul and Silas, or others also." In 2 Tim.
i. 6, the same transaction is referred to and the same
gift is spoken of as " in thee through ^ the laying on of
my hands," and not as here "amid^ the laying on," etc.
" Prophecy " fails to be mentioned there, though of
course is to be understood as the proper vehicle for the
gift. The two co-existent features are viewed as one —
the word is inseparable from every proper Christian rite.
The presbytery, too, is not mentioned there, only Paul's
hands, which were undoubtedly laid upon Timothy con-
jointly with those of other presbyters (i Pet. v. i ; 2 John
i). Elsewhere in N. T. "presbytery" occurs only as
a designation of the Jewish Sanhedrim (Luke xxii. 66 ;
Acts xxii. 5). That Timothy may be moved to take all
this duly to heart Paul adds, Be diligent ^ in . . . medi-
tate, attend to, make a study of. DeW. : " Let these
things be thy care." Give thyself wholly to . . .
Stronger than the foregoing, lit. be in them, be en-
grossed in them, " heart and head, soul and body." It
is not enough that Timothy should follow his calling
with fidelity ; " he must live wholly in and for it."
That thy progress ... to all. Timothy's " progress "
(Phil. i. 12, 25) may refer to his personal advance
in godliness (7 ; 2 Tim. iii. 17), but by some it is
^ (5«d. ^ /LLETa. ^ fiEAtra versus (ifitAiL, 14.

74 FIRST EPISTLE TO TIMOTHY. [iv. 11-16.

referred to his official relations, the particulars men-
tioned (12-14), sc. " in the administration of thy office."
All is emphatic. Summing up in one brief sentence
the accumulated exhortations Paul concludes, Take heed
to thyself . . . in personal godliness and official conduct,
and to thy teaching, a consideration always made promi-
nent (6; i. 10; vi. I, 3), etc. Continue in these
things, persist in all the duties mentioned. For in
doing this ... A fit crown for the whole exhortation.
The attainment of the great end for which the Church is
organized and maintained, is a most cogent enforcement
of the several admonitions. Watching over himself and
over the doctrine he taught, Timothy was assured of the
success of his mission, namely, the salvation of his hear-
ers along with himself. Thou shalt save . . . Thus
fulfilling the purpose of "the Saviour of all men" (10),
gaining the promise of life for his hearers as well for him-
self by preaching a pure Gospel and giving a personal
example of it in his character. That hear thee. Faith
comes by hearing, and " he that believeth and is bap-
tized shall be saved." Every pastor faithfully minister-
ing unto others the pure saving word, may rest assured
of his own salvation as well as of those who in faith re-
ceive his ministrations.

CHAPTER V.

1-16. Rebuke not an elder, but exhort him as a father ; the younger
men as brethren : the elder women as mothers ; the younger as sisters, in
all purity. Honour widows that are widows indeed. But if any widow
hath children or grandchildren, let them learn first to shew piety towards
their own family, and to requite their parents : for this is acceptable in the
sight of God. Now she that is a widow indeed, and desolate, hath her
hope set on God, and continueth in supplications and prayers night and
day. But she that giveth herself to pleasure is dead while she liveth.
These things also command, that they may be without reproach. But if
any provideth not for his own, and specially his own household, he hath
denied the faith, and is worse than an unbeliever. Let none be enrolled as
a widow under threescore years old, having been the wife of one man, well
reported of for good works ; if she hath brought up children, if she hath
used hospitality to strangers, if she hath washed the saints' feet, if she hath
relieved the afflicted, if she hath diligently followed every good work. But,
younger widows refuse: for when they have waxed wanton against Christ
they desire to marry ; having condemnation, because they have rejected
their first faith. And withal they learn also to he idle, going about from
house to house; and not only idle, but tattlers also and busybodies, speak-
ing things which they ought not. I desire therefore that the younger
widows marry, bear children, rule the household, give none occasion to the
adversary for reviling : for already some are turned aside after Satan. If
any woman that believeth hath widows, let her relieve them, and let not the
church be burdened; that it may relieve them that are widows indeed.

Following the general counsel of chap. iv. for
Timothy's conduct of the Church, Paul now specifies
some particular points relating to ecclesiastical discipline
and administration.

First comes the treatment of church members as dis-
tinguished by age, sex or condition. Rebuke not an
elder, render " an aged man do not rebuke." Not an
official "elder" is meant, but a man of years versus

75

76 FIRST EPISTLE TO TIMOTHY. [v. 1-16.

" the younger men " and " the elder women," designa-
tions certainly not intended here for deacons and deacon-
esses (Acts ii. 17). The corresponding "father" also
fixes this interpretation. Official " elders " are first spoken
of in 17. "Rebuke not," denounce not with severity,
or with harsh reproaches, an aged offender. Official
distinction does not blot out the distinctions of age,
and Timothy's comparative youth needs the re-
minder that even where reproof is in order, it
must be tempered by the filial reverence due to age.
Young pastors should ever act toward old men who
deserve reproof, as a dutiful son acts towards an erring
father, i. e. exhort, entreat (Gal. vi. i ; i Pet. v. 3). The
younger men, sc. " exhort." In the interests of mild-
ness and leniency this imperative, instead of " rebuke
not," is implied with the three successive objects. All
guilty of offences against Christian propriety need correc-
tion, but let it be administered to every class in the spirit,
manner and tone of filial or brotherly love, not with
arrogant or overbearing censoriousness. As mothers.
The elder women needing correction must be treated by
the overseer, as a mother is reverenced by her son ; and the
younger as sisters. Beng. : " Such respectful treatment
is well fitted to promote purity " (iv. 12). This consid-
eration belongs logically only to the last class. The
pastor's demeanor towards these is to be above suspicion.
Honor widows . . . better : widows honor, i. e. such as
are in reality widows. Abruptly a new and special rela-
tion comes into view. " Widows," suggested by the
mention of elder and younger women, are not spoken of
in connection with rebuke or exhortation, but they are to
receive " honor." Both the sense of this term and that
of *' widow " have been from the earliest times involved
in doubt. The qualifying clause widows indeed as well

V. i-i6.] CHAPTER V. 77

as the whole context to 17 brings before the mind dif-
ferent classes of widows, some being specially com-
mended to " honor," others receiving counsel in rather
uncomplimentary terms. It is now generally agreed that
vss. 3-8 distinguish the widows who are proper subjects
for charitable relief, from those who had children or
kindred on whom devolved naturally the duty of their
support, while vss. 9-16 treat of a class of widows
" having special qualifications and probably special
duties," who were assigned official position, " enrolled "
(9) in the ecclesiastical widowhood, and of whom were
demanded like conditions (9, 10) with bishops and
deacons. In the service of the congregation they would
likely be charged with the general oversiglit of their sex.
To " honor " must here mean more than to pay due
respect, which is to be withheld from no one (i Pet. ii.
17). From 17 and Matt. xv. 4, 6, it appears that
" honor " includes tender care for the aged and help-
less, substantial proofs of one's true esteem. Paul
would certainly not forbid the rendering of this to a
widow who " hath children or grandchildren " (4).
Proper "honor" in the form of affectionate support in
their necessities is to be rendered to the real widows,
" widows indeed," those who answer the description in
5, as over against the class in 4, widows in the full sense,
who are not only bereft of a husband but absolutely
destitute. Beng. : " The word indeed excludes those
who Jiave children or live luxuriously " (^6, 16). Widows
were from the first objects of benevolence (Acts vi. i), a
noble charity derived from the O. T. (Exod. xxii. 22 ;
Deut. xvi. II ; xiv. 29; xxiv. 17, 19.) But if any widow
has ... in the case of every widow who does not answer
the idea of widowhood in Paul's mind, that, namely,
which calls for charitable relief. Grandchildren, descend-

78 FIRST EPISTLE TO TIMOTHY. [v. 1-16.

ants, correlate with parents, lit. progenitors. Let them,
the "children and grandchildren," near kindred who can
and ought to maintain those from whom they received
their life. Learn first to show piety 1 towards their own.

Beng. : " To treat their family with dutiful affection."
Instead of the unnatural indifference towards a depend-
ent and widowed mother or grandmother, which, by
abandoning them to the charity of the church, seeks
escape from a sacred duty, their descendants are to bear
the burden of their support. " First " : Before the
church pays this " honor " to widows, they should
depend upon their own kindred for the exhibition of
that piety or " honor " which is a due requital to
"parents." This duty is grounded in nature, a debt to
parentage, a sacred charge of thankfulness. Grace does
not abolish the obligations of nature, nor cancel social
relations and responsibilities, and nothing is more pleas-
ing to God than a loving considerate treatment of our
fellow-men, and especially a reverential and helpful regard
foi parents (Eph. vi. 2; Markvii. 10 f.). Now she that is
a (the) widow indeed — Ellic. : " sharp and emphatic
contrast to the foregoing " — and desolate, left desolate, in
complete earthly isolation, not only without a husband
but without near kindred from whom to hope for any
assistance. This term unfolds and strengthens the idea
of " widow," whose root meaning in Greek is loneliness,
in English, lack. This is the essential characteristic of
the "widow indeed," such a one is deserving of the
name and is entitled to be a beneficiary of the church.
Utterly alone and forsaken, having no earthly kin on
whom to rest her hope for help, she hath her hope set
on God. Instead of trusting to children she has put

1 uLKnv fvaej3itv, Acts xvii. 23. Piety originally meant grateful honor to
parents, superiors, etc.

V. i-i6.] CHAPTER V. jg

her trust solely in God, and since the church represents
God and His providence, and grace is mediated to men
through it, the church must respond and honor this hope
of the true widow. Continueth . . . night, and day, a
manifestation and proof of the foregoing, wholly and all
the time she is exercising that hope which is fixed on God.
Supplications and prayers, special and general (ii. i ; Phil,
iv. 6). Night and day, like the widow spoken of Luke ii.
36, whom Paul probably had in mind. The aim of the
Apostle is not so much to promote the exercise of
charity as to prescribe its bounds, and to give the ever-
needed warning against its abuse to the injury of the
beneficiary and the weakening of natural bonds. Indis-
criminate charity is a curse against which the church
must guard with sleepless vigilance. The duty to render
assistance in some cases is no greater than the duty to with-
hold it in others (2 Thess. iii. 10), and 6 shows what grounds
Paul had for laying down the conditions which should
determine the bestowal or the denial of relief. What
a contrast to the picture of the real widow in 5 : She that
giveth herself to pleasure, the most complete oppo-
site of her whose life, bereft of earthly good, is devoted
incessantly to God. "Giveth herself to pleasure "=
luxurious self-indulgence coupled with wastefulness (James
V. 15). How can a widow given to pleasure, luxury and
extravagance rightly share the alms of the Christian
community? She is dead while she liveth. The union
of soul and body remains, but she lacks the life of the
new birth, she is dead to the Spirit as the real widow in
her devotion to God is dead to the world ; by her voluptu-
ous life she is cut off from the fellowship of God's people
(Rom. iii. i ; Rev. iii. i ; Matt. viii. 22), with what propriety,
then, can she partake of their common bounty ? These
things also. Expositors cannot agree whether 3-6 is

8o FIRST EPISTLE TO TIMOTHY. [v. 1-16.

meant, or only 4-6. Their diversity on this bears also
on the subjects who are to " be without reproach "
and on the connection of 7 with 8. All may be in-
cluded that Paul has just said on the provision for
widows and on the difference which obtains among this
class. " These things " Timothy is to command, that
they may be without reproach, irreproachable (iii. 2),
namely, the " widows," who are properly the subject
of the context. The children who neglect their duty
towards them are severely rebuked in 8.

Only the outward conditions under which widows are
to be aided have heretofore been mentioned, but it is
clear from 6 that moral considerations dare not be over-
looked. Those requiring the church's alms should have
a personal character beyond reproach. But if any pro-
videth not for . . . The rule laid down for the Church
is that " widows indeed " are to be its beneficiaries, the
other widows are to be cared for by their own households,
but if in spite of this rule some neglect this sacred debt,
they are to be classed among apostates. From the
" widows," 8 reverts to those on whom " first " rests the
duty of their support, emphasizing and widening the
principle enjoined in 4. If any (even outside of closer
relationship), a general application of the exhortation in
4, setting forth the duty of every one to care for his
ancestry, provide not=*' shew piety towards," etc. (4 ;
Rom. xii. 17; 2 Cor. viii. 21; Prov. iii. 4). His own
. . . his own household, his own relations in general,
and those of his immediate household in particular,
actual members of the family, like a widowed mother or
grandmother. He hath denied the faith (Tit. i. 16), not
by a formal renunciation but by works inconsistent with
the Christian faith. True faith in God can only coexist
with true love for man, and proper devotion to God is

V. i-i6.] CHAPTER V. 8l

inseparable from proper devotion to those whom God
has joined in the sacred bonds of nature, Avhich faith
strenghtens and perfects. Faith worketh by love (Gal.
V. 6), man believeth unto righteousness (Rom. x. lo).
How then can faith ever neglect the holiest duties of
love (Mark vii. 1 1) ? Think of a Christian abandoning his
mother ! A man may profess a sound creed, but his
actions disprove his faith. The absence of love denies
the presence of faith. Worse than an unbeliever.i One
who by the neglect of a needy and desolate parent dis-
proves the faith he avows, is worse than one who has not
embraced the faith, he falls below the unbelieving
idolator, " for the precepts of all better heathenism
forbade such an unnatural selfishness " (Ellic). This
is no justification for avarice, nor does it authorize the
hoarding of wealth for one's offspring.

Let none be enrolled (selected). The Apostle passes
somewhat abruptly to " a new though kindred subject,"
the enrolment of certain widows for official ministrations
in the church. (See p. 79.) Of the widows who were
to be its beneficiaries the main requirement was widow-
hood in the full sense of the word (5). Of those
who are to be in its service numerous qualifications
are required, very much the same as those laid
down for bishops and deacons (chap. iii.). These
conditions clearly show that Paul has in mind a class
distinct from those above. We can hardly think of him
excluding from the church's alms widows under sixty,
or such as had been twice married, or had themselves
failed to do works of charity or to bring up children
(10). These ofificial widows must not, however, be con-
founded with the deaconess order which consisted of
younger women and was instituted at a later period, and

1 n'lCTLv versus aKiarov.

82 FIRST EPISTLE TO TIMOTHY. [v. 1-16.

for work, too, which was not suited for old age. " En-
rolled," their nanies placed upon the roll of honor and
service. Capable of ministrations in the congregation, they
appear to have been distinguished from others by some
formality or registration. Ellic. holds their office to
have been "presbyteral rather than diaconic." These
" widows " who are to minister instead of being ministered
to must enter upon their duties i:^^ 60 years, a
safeguard against their marrying again and a requisite
to needed prudence and influence. Beng. contrasts this
with thrusting "younger daughters into monasteries."
Wife of one man, for the reasons shown (iii. 2, 12).
Second marriages are VLO\.pcr se un-Christian. For younger
widows (14) they are ad visible. Well reported of for
good works 1 (iii. 7 ; Acts xvi. 2 ; vi. 3 ; x. 22), having a
favorable record for Christian virtues, well known for
works of faith. These are not limited to the activities of
charity, although the latter formed an essential part of
them. " Good works " may be the generic phrase for the
following clauses beginning with " if," " for example,"
particularizing the " good v.^orks." If . . . children. It
is not said whether her own or others' children. She has
had experience in bringing up children, and this not only
qualifies her for ministering to orphans and mothers, but
evinces a disciplined mind, administrative capacity. If
. . . to strangers (iii, 2; Matt. xxv. 35). Another testi-
mony to her merits. Always an Oriental virtue, there
were peculiar reasons for the practice of hospitality by
Christians. If . . . saints' feet (John xiii. 5 ff. ; Luke vii.
44), In close connection with the foregoing " this would
demonstrate the practical heartiness of her hospitality
(Ellic). In the hot east this was a conspicuous feature

^ kv ipyotr, in the sphere in which she made her good record. Ellic. :
" In the matter of good works." Heb. xi. 2, 39.

V. i-i6.] CHAPTER V. 2>2>

of hospitality, not abolished by the Gospel. It came to be
viewed as a symbol of humility (i Sam. xxv. 41), and of
self-denying love (Luke vii. 38). In the exercise of
Christian humility and love she had rendered the lowest
menial service to "the saints" she lodged, i. e. members
of the Church in distinction from unbelievers. If . . .
the afflicted, not only those in the straits of poverty, but
those suffering from any form of distress. If she . . .
followed (pursued) every good work. After certain par-
ticular forms of kindly devotion to others for which they
must have a well-known record, the list of " good works"
is complete by " an exhaustive summary " (i Thess.
v. 15). All these requirements are proofs of a humble,
self-denying disposition, and of ripeness and strength
of character, marking a person for distinction and a
post of responsibility. But younger widows, not only
those who contrast with the requisite " three score "
(9), but, generally, those who belong to the category
of young widows, refuse (iv. 7 ; 2 Tim. ii. 23 ; Tit.
iii. 10; Heb. xii. 25), not only decline their application
to be admitted to the distinction referred to (9), perhaps
also their application for alms (3), but also shun them.
In our day religious associations not specially ruled by
Pauline teaching put forward the younger women whether
widowed, married or single, in total disregard of scriptural
injunctions. Paul has good grounds for the prohibition.
For when they have waxed wanton, amorous, libidinous,
lustful (Rev. xviii. 7, 9, 3), a term not to be strictly
limited to sexual passion, although their " desire to marry "
shows that this reference cannot be excluded. Against
Christ. Their wantonness, their voluptuousness (6),
brings them into opposition to Christ, to whom they had
pledged their fidelity. DeW. : " They had espoused
Christ as their true bridegroom, now turning against him

84 FIRST EPISTLE TO TIMOTHY. [v. 1-16.

they seek pleasure in another." Their sensual desires,
furthermore, make them intent on marriage, whereas it
was required of candidates for enrolment (9), to have
been but once married. They were to serve Christ's
Church with undivided hearts, a service not possible to
such as are hankering for a second husband. Their
" desire to marry " saves them from the charge of sinful
lust. V. O. : " This, indeed, made them less culpable,
yet none the less uniit for the spiritual ofifice." Having
condemnation, because, bearing about with them self-
condemnation as a heavy load, in view of their purpose
to marry again. On this desire is stamped a damning
self-consciousness (iv. 2 ; iii. 6 ; Gal. v. 10), because they
have rejected their first faith, violated an earlier pledge.
Prior to this epistle younger widows may have been " en-
rolled " for church service, and undoubtedly with the
understanding that it was to be for life, with the promise,
implicit if not explicit, on their reception into the order,
not to contract a second marriage. To be now intent on
this would not only of necessity involve a divided in-
terest in their sacred duties, but a pledge to a second hus-
band would involve " a breach of troth to Christ," to whose
Church, forsaking all other things, they stood solemnly
pledged for life. Having broken their vow they are self-
condemned. Ellic. does not accept the condemnatory
sense of the original, and renders " bearing about a judg-
ment that they broke their first faith." And withaI-=
"at the same time." Their household visitations, as they
discharge the duties of the order of widows, take on a
very different character from that intended. An ofifice
which was no sinecure, and which required great discre-
tion, degenerates into habits of idleness and gossip.
Theopii. : " They carry the affairs of this house to that
and of that to this: they tell the afTairs of all to all."

V. 1-16.] CHAPTER V. 85

Busy bodies. Thefactoftheir becoming "idle" is repeated,
yet they display extraordinary activity.-^ Neglecting their
own duties they show a perverted activity in the affairs
of other people. Busily prying into the private matters
of those whose homes they enter officially, they become
intermeddlers, mischief-makers. Their close contact
with many persons and families in their official rounds
made " this temptation doubly perilous." They are given
not only to gossip and garrulity but to speaking things
which they ought not (Tit. i. 1 1), on subjects not proper
for them to speak of. I desire therefore (ii. 8). In order
to avoid the scandals incident to " younger widows " in
the official sphere, Paul proposes a second marriage for
them. To assume that bond is better than to pledge
themselves to church duties which they might dishonor
by unseemly behavior. Morality in the sphere of nature
is better than religious activity tainted by carnal propen-
sities and vulgarity of speech or action. The younger
widows versus those of sixty and upwards are advised to
marry ,*^ instead of entering the order to which the latter
are admitted and thc;n wanting to marry in violation of
their engagements. Altogether four classes of widows
are described : the real widows, (3, 5), who are to be sup-
ported (honored) by the Church ; those having children,
etc. (4, 16), who are to be supported by these ; those who
are sixty and upwards (9), Avho are to be " enrolled " for
church service; younger widows generally (i i), who arc
counselled to marry again. Certain ones might come
under several of these categories. A rich widow would
hardly come under either. That the younger women are
likely to " desire to marry " ^ after their assumption of

1 irepitpyoc, Acts xix. 19; 2 Thess. in. 11, cf. afiyac.

2 ya/iihv, to marry again, i Cor. i. 39.

^ ya/iiEiv dt'AovctJ versus yuju.it.i> ftovhi/Mi. Chrys. : "There i.s no distinc-
tion."

86 FIRST EPISTLE TO TIMOTHY. [v. 1-16.

church duties is warned against in 11, here Paul wills it
that they shall many instead of assuming these duties.
What is written i Cor. vii. 26, 40 was intended for other
circumstances. Overshadowed by " the present distress "
marriage was not expedient ; here as a preventive of in-
continence, idleness, scandal (15), it is to be advised.
Chrys. : " Paul does not impose a law but propose a
remedy." Of course his injunction cannot be taken ab-
solutely. It requires more than the widow's willingness
to contract a marriage. But to the question what dispo-
sition is to be made of the younger widows whom his
rule debars from the official list, Paul answers : The wisest
course is for them to marry again. Bear children, the
divine purpose of marriage (ii. 15). For those who have
entered that state to decline this holy obligation is a sin
that cries unto heaven. Rule the household, be mistress
of the house, have charge of " woman's sphere of domestic
duties." No one will accuse Paul of contradicting his
own teaching (ii. 12; iii. 4, 12); and everywhere Ellic.
includes the training of children in this term rather than
in the foregoino;. Not all the duties of married life are
specified any more than are all the duties of ofificial life
either in this chap, or in chap. iii. Beng., noticing these
three, adds : " So they shall have full employment." Give
none occasion.^ The adversary may be Satan (15), or
any and every foe of Christianity, Jew and Pagan (vi. i ;
Tit. ii. 8 ; Phil. i. 28). V. O. : " Paul viewed the world
as under Satanic influence." The archfoe is therefore
back of every form of opposition to the Church. Paul
entreats " the younger widows " not to give the enemy,
theirs and Christ's, the opportunity for which he is
watching in order to bring reproach upon the Christian
name. Sensuality, idleness, vulgar gossip among prom-
1 (i^o/jp), starting-point.

V. i-i6.] CHAPTER V. 87

inent officials would be apt to lead to open sia and
scandal, and such exposure would give the coveted oc-
casion " for reviling " not only the " widows " but the
Christian community. The whole Church would be held
responsible for the vices of its leaders. For reviling.
Ellic. " the manner in which and the purpose for
which the occasion would be used." First they yield to
temptation, and this enables him to accomplish his pur-
pose of fixing odium on the whole body. The apostolic
injunction is enforced not only by this lofty motive (Tit. ii.
5 ; I Pet. ii. 12, 15), but also by the sad example of cer-
tain concrete cases, for already some . . . after Satan,
" already " there have occurred sad lapses of this
character. " Some," i. e. certain widows, "■ already are
turned aside" (i. 6; 2 Tim. iv. 4), have been turned
aside. Ellic. : " From chastity, propriety and discre-
tion." This- does not necessarily imply actual defections
from Christianity, but surrender to the temptations of the
flesh, on the part of some " rashly professing widow-
hood," thereby giving the enemy a handle. Yielding to
the tempter they turned from the path of Christian in-
tegrity and have gone after Satan (Acts v. 37; xx. 30).

If any woman that believeth, any Christian woman.
On women, not on men, devolve the tender ministrations
to aged widows. Most probably in accordance with what
precedes, any younger widow is meant. Instead of seek-
ing the ofiice of ministering to the feeble and needy,
possibly from " motives of selfish economy," she can
discharge the same sacred duties in her own household,
by relieving those among her kindred " whose main-
tenance comes within her ability and duty." Those as-
piring to church activities can often find as sacred duties
at home. This is, therefore, " a concluding reiteration "
of the principle maintained in 8, enlarging the scope

88 FIRST EPISTLE TO TIMOTHY. [v. 17-20.

of domestic obligation. Ellic. : " Let the relatives sup-
port the younger widows who fail to marry and who can-
not serve as church widows." For this he proposes the
insufficient ground of the distinction between "relieve"
and " provide " (8). And let not ... be burdened
(Luke xxi. 34 ; i Cor. 1. 8, 4). Not that the church feels
beneficence a burden, but, as the next clause clearly
shows, that it may relieve them that are widows indeed.
Apart from the consideration that the church should not
dispense its charity to the detriment of natural relation-
ship, she is so to economize her bounty that it may prove
adequate for all who are properly and inevitably depend-
ent on it. That there may be no want, there must be
no waste. Besides, "younger widows " who thus lighten
the burden of the church do their part towards carry-
ing it, and thereby put it in the church's power to help
all. This is, after all, tantamount to their being of the
number of enrolled widows. How admirable these rules
for the guidance of the church ! What an economy of
its resources ! What a distribution of its talents !

From the treatment of elders (i) in the congregation,
and of elderly widows whom the church is either to
" honor " (3), or to promote to official station (9), — the
intermediate verses being given to discrimination — there is
an easy transition to elders bearing the ofifice of over-
sight: to those (i) administering their duties faithfully,
to those (2) guilty of misconduct.

17-20. Let the elders that rule well be counted worthy of double honour,
especially those who labour in the word and in teaching. For the scripture
saith, Thou shall not muzzle the ox when he treadeth out the corn. And,
The labourer is worthy of his hire. Against an elder receive not an accu-
sation, except at the month of two or threj witnesses. Them that sin re-
prove in the sight of all, that the rest also may be in fear.

That rule well, preside with fidelity, wisdom, efficiency.

V. I7-20.] CHAPTER V. 89

This may be in contrast with " them that sin (20), or
with other presbyters less eminent or less meritorious.
Worthy of double honour. Since " honor " in 3 includes
material support so doubtless here (cf. 18, 19). As an
attestation and measure of the esteem in which the
superintendents are held they are to receive from the
congregation a liberal maintenance in reward for their
services. The Scriptures are not responsible for the dis-
grace of an underpaid ministry. " Double " is not to be
taken strictly literal, rather=ample, generous, commen-
surate with the extent and quality of their services. If
any presbyter is entitled to remuneration (i Cor. ix. 14;
I Thess. V. 12), he who excels in service is also to excel
in its just rewards. Mel. : " Maintenance and reverence."
Beng. : " On account of age and on account of service"
(Rev. xviii. 6). Especially those who labour (iv. 10 ; i
Cor. iv. 12) in the word and in teaching. Some place
emphasis on " labor." Beng. : " Engrossed in sacred
studies and in the instruction of others, leaving no time
for other employment in behalf of a livelihood, these
require larger remuneration." Expositors generally make
"word"=oral discourse in general, " teaching "=giving
instruction respecting the subject of discourse (Gal. vi.
16). "Teaching" may be emphasized in view of the
perverting work of the crrorists. The inference from this
text of a distinction between lay and teaching elders has
been abandoned. No such distinction as lay and clerical
had yet arisen. There were, undoubtedly, in the college
of superintending elders (Acts xx. 17), those who labored
in the word and in teaching (iii. 2), and those who did
not. Its manifold labors must have been divided ac-
cording to the respective aptitudes or inclinations of its
members, and those who had the charism of prophecy
or of teaching (iii. 2) would along with other duties

po FIRST EPISTLE TO TIMOTHY. [v. 17-20.

exercise also this function, the noblest of all and the
one requiring the highest capacity, and, therefore, en-
titling them to " double honor." The ground for this
direction is Holy Scripture, always with Paul a
sufficient warrant for the enforcement of a prin-
ciple. For . . . not muzzle the ox . . . lit. " an
ox while threshing " (Deut. xxv. 4). Ellic. : " Paul
gives the literal meaning of the words their fuller and
deeper application." They have a typical sense. A
common mode of threshing was to lay the sheaves over
a circular floor and to have the oxen tread out the grain.
Sometimes the oxen dragged a wain over the threshing
floor (Is. xxviii. 27 ; xli. 15). While thus employed an
ox must be allowed to eat of the grain he was threshing
for his master. Since the law teaches humanity to
brutes, surely the Gospel cannot brook inhumanity to
man. If toiling beasts derive their food from their
labors, " even so hath the Lord ordained that they which
preach the Gospel should live of the Gospel " (i Cor. ix.
9-14). And, The labourer is worthy (17) . . . What is
taught by the above Scripture is explained and confirmed
by the proverb, which also our Lord cited for the same
purpose (Luke x. 7 ; cf. Deut. xxiv. 14, 1 5). This is not to
be included under the Scripture quotation. Although
it occurs in Luke, and that Gospel may have been known
to Paul at this time, it may be regarded as one of the
numerous sayings of Christ preserved by tradition (Acts
XX. 35), or as a well-known maxim. The vital principle
laid down in revelation and inculcated by Christ and by
the common sense of mankind, is a proper provision for
the temporal comfort of those set over the Church. The
direction to " honor " liberally the worthy bishops is
followed by the charge to give public reproof to an un-
worthy one. How to treat an aged man when offending

V. 17-20.] CHAPTER V. 91

is taught in i. Neither the age nor the high position of
an office-bearing elder is to be forgotten when there is any
imputation against him. Beng. : " Timothy had the power
of judging in the Church " (21, 24). This does not of
necessity imply that he had jurisdiction over all offences,
rather over official slips. Doubtless his methods of
judgment became the model for discipline after his
decease. It was a well-established principle that no one
should be condemned except ^ at the mouth of two or
three witnesses (Deut. xvii. 6; xix. 15 ; Matt, xviii. 16;
2 Cor. xiii. i), but in the case of a presbyter, the accused
is not even to be summoned unless there is clear and
cumulative evidence against him. The evidence required
(ordinarily) for conviction is required here for arraignment.
The shafts of calumny are sure to be aimed at those
having position in Christ's Church. Hence Timothy is
to be in no haste to entertain an accusation against one,
to give no ear to anonymous or unproved complaints,
but, before proceeding to reprimand (20), shield their
object until his guilt is well established. And if the two-
fold or threefold evidence brought against elders leads to
their conviction, shows them to be habitually committing
sin in their official relations, their reproof is to be public,
in the presence of the congregation, in the sight of all.
The offence was public, its punishment must be
public. Them that sin. V. O. : *' To be under-
stood of grosser crimes ; indeed of those which pub-
licly create scandal." The clause refers to 19, and
also stands in contrast with them " that rule well " (17).
The general thought follows 24, 25. That the rest . . .
in fear. '' The rest," in contradistinction from the sinning
elders, may include all the other members of the church,
or only all the other members of the presbytery. Over-

1 tTTi with Gen. denotes superposition.

92 FIRST EPISTLE TO TIMOTHY. [v. 21.

awed by the painful rebuke administered to their over-
seer, or colleague, a wholesome fear of a similar humilia-
tion might deter them from falling into sin (Deut. xiii. i ;
Acts V. 11).

All these directions sustain the closest relation to the
great truth (iii. 15), and may be viewed as practical com-
ments on it. A solemn adjuration follows, charging
Timothy to execute faithfully all these directions.

21. I charge thee in the sight of God, and Christ Jesus, and the elect
angels, that thou observe these things without prejudice, doing nothing by
partiality.

I charge thee 1 (adjure thee) in the sight of God ... (2

Tim. ii. 14; iv. i). He calls God, and Christ Jesus, and
the elect angels to be witnesses to this summary com-
mand, binding Timothy by an awful oath, impressing
upon his mind once more with the utmost solemnity the
character of the counsels given him in this letter. They
are not mere suggestions or kindly hints, but " God the
Father and Jesus Christ, who will be revealed with His
angels at the last judgment, will be witnesses against
thee shouldst thou disregard them." " Elect angels " is
variously interpreted. Some refer to different ranks and
orders, among whom these are the highest ; some, to
those who kept their first estate (2 Pet. ii. 4; Jude 6)
and who shall attend the Lord on His advent in glory
(Dan. vii. 10; i Pet. iii. 22); others, " elect," chosen, is
expt"essive simply of excellence. HUTH. : " A rhetorical
adjunct which adds solemnity to the form of adjuration."
Angels, we are taught (Luke xv. 10; i Cor. iv. 9; Heb.
i. 14), have a profound and most active interest in the
Church. These things, some limit to the discipline of
presbyters in 19, 20. Without prejudice, precipitately

1 (haiiapTvpoiKu, EUic. : " Aa marks the presence or interposition of some
form of witness."

V. 21, 22.] CHAPTER V. (J3

prejudging a case with a hostile bias. By (from) partial^
ity, " the contrary aberration from justice," hasty pre-
judging from friendly bias (22, 24). Timothy must keep an
even-balanced, disinterested judgment, swerving neither
to the right nor to the left, influenced neither by dislike
nor by prepossession. This last maxim, as well as 22,
bears particularly on the admission of men to the sacred
ofifice, which was conducted through the laying on of
hands (iv. 14; 2 Tim. i. 6 ; Acts vi. 10, 22).

22. Lay hands hastily on no man, neither be partaker of other men's
sins : keep thyself pure.

Hastily. In the ordination of presbyters, as in their
discipline, proceed slowly and deliberately, satisfy your-
self regarding their fitness, without prejudice or par-
tiality (24, 25). V. O. : "The laying on of hands was
not merely the mode of communicating spiritual gifts,
but a recognition from those who did it, a declaration
that they would be accountable for those ordained.
If the latter were unworthy, the former shared the
guilt." ^ Surely those who recklessly induct unfit men
into the holy office are responsible for the sins such
men perpetrate in connection with the office. Keep thy=
self pure : emphatic opposition to the idea of being
stained with others' sins ; pure=free from others' sins
(iv. 12; I Pet. iii. 2). Doubtless entire purity of life is
included. While Timothy had to inspect the character
of others, watch over and reprove men, he must see to it
that his own life is spotless.

By purity Timothy is, however, not to understand
dietary abstinence. His exclusive use of water is, under
the circumstances, a mistake.

23. Be no longer a drinker of water, but use a little wine for thy
stomach's sake and thine often infirmities.

1 h

aiiapTLaig, a/iapravovTag, 20.

94 FIRST EPISTLE TO TIMOTHY. [v. 23-25.

This counsel respecting Timothy's personal health and
habits, trivial in comparison with the momentous interests
of the Church just treated, is at first sight surprising, but
it both modifies the requirement of purity and at the
same time strikes at the dangerous ascetical tendencies
(iv. 3, 4) by which Timothy had probably been influenced.
Be no longer . . . makes it certain that Timothy was a
total abstainer, a cold-water man, even when needing a
stimulant for his health. This may have been due to
ascetic scruples (Num. vi. 1-4; Luke i. 15 ; Rom. xiv.
21), or, perhaps, simply to a distaste for wine, or it may
have been intended " as an example to luxurious Greeks."
But the recovery of manly strength is a sacred duty, and,
besides, the war Timothy was to wage (i. 18) against a
system of error which pronounced certain foods sinful,
forbade him offering encouragement by his own example
to the practice he was to condemn. Both considerations
required a change of habit. Paul does not forbid the
use of water, but the exclusive use of it to one w^ho was
in feeble health and subject to frequent attacks of indi-
gestion. This gives no countenance to the use of wine
as a beverage, not to speak of the fiery intoxicant with
which the mild wines of the East will scarcely bear com-
parison. (Cf. iii. 8.) One may easily move too fast in the
diagnosis of character or in pronouncing a favorable or an
unfavorable sentence. Reverting, therefore, to 22, the
danger of complicity in others' sins, and 19, the danger
of hasty judgment (23 being simply a limitation of the
last clause of 22), Paul lays down a general cautionary
rule, a sound maxim, which will indicate to Timothy the
need of deliberation and delay in forming a judgment.

24, 25. Some men's sins are evident, going before unto judgment ; and
some men also they follow after. In like manner also there are good works
that are evident ; and such as are otherwise cannot be hid.

There are two classes of sins : Some men's sins are

V. 24, 25.] CHAPTER V. 95

evident,! open, flagrant, rendering inquiry superfluous, so
transparent as to be manifest before the eyes of all prior
to their subjection to any search light, going before unto
judgment. This being a general observation, "judgment "
has also a general sense, referring to any human or moral
tribunal, possibly to the testing of candidates for ordina-
tion (22), and doubtless also to the final judgment at the
Advent, " the goal toward which all sins and all good
works proceed ; some before their possessors, others after
them ; some before the eyes of the world, others hidden
from men, until at the last judgment . . . they are
brought fully into the light " (V, O.). Some men also
they follow after. While in the case of some men their
sins reach the judgment before the sinner, " going before "
like heralds and proclaiming his guilt — " an evil report
outstrips a man " — in the case of others they come to
light later, " they follow after," and by the judgment
they are discovered only after investigation. What cau-
tion, then, what deliberateness should condition the lay-
ing on of hands ! As 24 offers the ground against haste
in ordaining, 25 gives like ground against haste in cen-
suring presbyters. What is true of sins holds also of
good works, the opposite of sins or " evil deeds." There
are good works that are evident, palpably manifest,
beyond any doubt, witnessing at once to a man's char-
acter, and such as are otherwise than palpably manifest,
not yet patent, cannot be hid, permanently covered up,
however much those doing them may desire to keep them
hid. V. O. : " They come earlier or later by their own
true nature to the light." They may not be conspicuous,
ostentatious, but they will not remain concealed. Men
" do good by stealth, and blush to find it fame." It is
well, then, in the judgment of officials to wait. *' Time
is the best counsellor."
1 Tvpod-rf/Mi, in both verses Tpo is not temporal but intensive. Heb. vii. 14.

CHAPTER VI.

Having completed the prescriptions concerning the
officials of the community, Paul adds counsel touching
various classes of its members, first those in slavery.

I, 2. Let as many as are servants under the yoke count their own mas-
ters worthy of all honour, that the name of God and the doctrine be not
blasphemed. And they that have believing masters, let them not despise
them, because they are brethren; but let them serve them the rather, be-
cause they that partake of the benefit are believing and beloved. These
things teach and exhort.

Let as many . , . better : Let such as are under the
yoke as slaves. The latter is appended to " under the
yoke," as an explanatory predicate. Slaves might mis-
interpret the levelling and liberalizing principles of
Christianity and hold themselves equal to, or, as Chris-
tians even above their heathen masters, but their Chris-
tian profession does not change their relation to either
heathen or believing masters. They must comport them-
selves accordingly, conform to their humble condition
(Tit. ii. 9; I Cor. vii. 21; Eph. vi. 5, 6; Col. iii. 22).
Count their own masters 1 , . . " Their own " is not em-
phatic, but expressive of distinct personal relations from
which arises the duty of subordination and reverence.
All honour (v. 17), honor in every possible form, inward
and outward, that the name ... be not blasphemed.
For the glory of God's name which, in contrast with idol-
aters, they profess, let bondmen be obedient, exemplify-

1 decrTTorz/f accords more with vTro ^vyuv than the usual Kupiog
96

VI. I, 2.] CHAPTER VI. gj

ing the conservative character of the doctrine (His doc-
trine) which they have espoused. Had Christianity pro-
moted insolence and insubordination among slaves, such
conduct would have been credited to their creed, and
God's name and His truth would have been evil spoken
of among the heathen (Tit. ii. 5, 10), " blasphemed," as
was the case when the Jews (Rom. ii. 24), and David,
brought dishonor upon the name of Jehovah (2 Sam. xii.
14). And they believing, better, " Let those, however,
that have believing masters " versus those (i) that have
unbelieving masters. " Believing " is emphatic, and the
consideration due to Christian masters is expressed in
negative terms, not despise them, while that due to
pagan owners is in positive terms, accord to them all
honor. Because they (the rffksters) are brethren points
out the ground for the difference. The fact that the
masters were " brethren " of the slaves, put the latter
upon an equality with the former, and they might readily
be tempted to withhold from their masters the service
and the respect due them in view of the reciprocal rela-
tion of slavery, a distinction which the Gospel does not
annul. The Apostle ever warns against the abuse of
Christian freedom and equality. But let them serve
them the rather. Herein they have an incentive for re-
maining in the household and serving so much the more
faithfully and respectfully because they that partake of
the benefit accruing from their service, i. e. their masters,
are themselves Christian brethren, believing and beloved.
Towards such masters the bondmen should be well dis-
posed, render them cheerful service, for the fruits of
their labor pass into the hands of God's beloved children,
who as such have an additional title to their respect.
Loved, Those who are believing experience the love of
God, have it shed abroad in their hearts. These things,
7

98 FIRST EPISTLE TO TIMOTHY. [vi. 3-10.

of which I have been speaking, teach and exhort, treat
them didactically and practically (i. 3 ; iv. 11 ; Tit. ii. 15).

3-10. If any man teacheth a different doctrine, and consenteth not to
sound words, men the words of our Lord Jesus Christ, and to the doctrine
which is according to godliness ; he is puffed up, knowing nothing, but
doting about questionings and disputes of words, whereof cometh envy,
strife, raiUngs, evil surmisings, wranglings of men corrupted in mind and
bereft of the truth, supposing that godliness is a way of gain. But godli-
ness with contentment is great gain : for we brought nothing into the
world, for neither can we carry anything out ; but having food and covering
we shall be therewith content. But they that desire to be rich fall into a
temptation and a snare and many foolish and hurtful lusts, such as drown
men in destruction and perdition. For the love of money is a root of all
kinds of evil : which some reaching after have been led astray from the
faith and have pierced themselves through with many sorrows.

If any ... a different doctrine. Every one who is a
teacher of other doctrines (i. 3) than those I am directing
thee to teach. An actual case may have been in mind.
V. O. assumes that the false teachers were spreading
dangerous maxims in regard to Christian freedom and
social order. The reference may be to false doctrine in
general. And consenteth not to sound words, refuses to
come round to, showing fixed hostility to "the fountain
and touchstone of the truth " : the words of our Lord
. . . the words emanating from Him either directly or
through His apostles, including Paul. Not only the
thoughts of Jesus but His very words have unique au-
thority. "Sound," healthful (i. 10), as over against the
diseased and disease-breeding character of heresy. And
to the doctrine . . . a " clause, cumulatively explanatory
of the foregoing "(ii. 2). V. O. : " To show the indivisible
unity between Christian truth and morality." The words
of Christ both accord with and impel to godly living.
Paul wastes no charity upon those who corrupt God's
truth. The Church is to have no fellowship with error-
ists. His portrayal of their true character and his severe

VI. 3-To.] CHAPTER VI. 99

condemnation of them personally " shows how dangerous
(he regarded) such false teachers and how sad their cor-
rupting influence on many." He is puffed up, inflated,
or beclouded, blinded with self-conceit (iii. 6; Eph. iv.
18), understanding nothing, while arrogating to himself
superior knowledge (i. 7). Having a false view of Chris-
tianity as a whole, the errorist can have no correct ap-
prehension of any of its doctrines. Instead of " under-
standing," he is doting, lit. sick over, diseased with
questionings and disputes ... a melancholy state of
mind ! From these morbid discussions (i. 4) and logo-
machies there proceeds not godliness, but envy, strife,
railings, or reproaches against one another, slanders,
evil surmisings, malevolent suspicions, " by which those
who do not at once agree to all things are regarded as
enemies." Wranglings,i according to the preferable
text, " growing hostilities and conflicts," stubborn conten-
tions. Such disputations degenerate into personal strife,
hard feelings and a bitter expression of them. Altogether
unlike this in temper and results is a manful setting forth
and defence of the truth. Of men corrupted 2 in mind.
The source of this wretched contentiousness is a de-
praved mind, " the willing as well as the thinking part in
man " (2 Tim. iii. 8 ; Tit. i. 15), "the abyss out of which
proceeds the darkness which obscures the spiritual
vision" (V. O.). And bereft of the truth, is the " imme-
diate consequence of the foregoing." They had been in
possession of the truth, but by their assumption of su-
perior knowledge and a higher holiness in which they
trafficked, they forfeited it (i. 19). First turning away
from the truth (Tit. i. 14), it was judicially "taken away ^
from " them as their punishment ; HUTII. : " through de-

1 iSta prefixed is intensive. ^ Cf_ voauv, 4, sick.

8 Note tlie force of i'Tvo.

lOO FIRST EPISTLE TO TIMOTHY. [vi. 3-10.

moniacal influence " (iv. i). Supposing that godliness is a
way of gain. V. O. : " A signal proof of the extent of this
perversion." " Supposing "=inasmuch as they suppose.
This exposes the motive of their godhness, its commer-
cial value. Piety brings profits. Unprincipled teachers
wear the mask of godliness to filch the cash from their
confiding victims (iii. 3, 8 ; Tit. i, 11), an infamous busi-
ness which neither began nor ended with Tetzel. But
godliness . . . great gain. A great gain, indeed, is
godliness along with contentment. The Apostle desires
not to be misunderstood. The mercenary use of godli-
ness is the perversion of a blessed truth. There is in it
a ready and unfailing source of supply, a priceless, un-
speakable gain for this life and the next (iv. 8). With
contentment, the sense of sufficiency (2 Cor. ix. 8 ; Phil,
iv. 11), the accompaniment of true piety. There are no
greater riches than the union of godliness and content-
ment. V. O. : " Paul expresses both these main ideas, that
godliness makes us content, and to be content is the
highest good." For we . . . into the world. To con-
firm what he has just said and to set forth the reason-
ableness of contentment, Paul proceeds to give a full
view of this noble virtue in the following verses up to 10,
resuming the subject at 17. For we "have brought in
nothing": man enters life a union of soul and body.
All things which come into his possession here are
external to him, a loan received, " to be soon surrendered
at the first summons." The fact that we entered the
world with nothing, makes it self-evident that we shall
leave it with nothing (Job i. 21). The things which the
covetous strive to obtain are foreign to our spiritual
nature, and hence cannot become truly ours, therefore
we cannot carry them away (Ps. xlix. 17, 18; Luke
xii, 15-22). We cannot take with us what does not

VI. 3-IO.] CHAPTER VI. loi

belong to us. What an argument this for the claim that
godhness with its inclusion of a contented spirit is the
" great gain," it contributes the real wealth, that which
is inseparable from ourselves, inalienable, and therefore
to be transported with us on our departure. For neither
can we=" We cannot also take anything out." So Ellic,
who adds, " these words are clearly emphatic and contain
the principal thought." Why burden ourselves with what,
on departing this life, must be left behind ! " We come
with nothing, we leave with nothing, why covet what we
cannot permanently possess." But^if, however, express-
ing a partial contrast with " neither can we carry," etc.
Ellic. assumes that the antithetic particle ^ points to a
suppressed thought suggested by " neither can we," etc.
Some things we must have, but our actual wants are few,
Having, since we have, so long as we have. It is implied
that as believers we ever shall have(Ps. xxxvii. 25), food^
and covering (including shelter), nourishment and protec-
tion for the body. We shall be . . . not " let us be
therewith." The future is definite, not ethical or im-
perative. In these we shall have a sufficiency,^ feel our-
selves provided for, though without money or property.
It is thus shown in what true contentment consists.
Beng. : " We shall have enough in fact, why then not
also in feeling?" But they that desire , . . that aim at
something more than food and covering, versus, those who
find them sufficient (8 ; Prov. xxviii. 20, 22). It is not
the possession of wealth against which Paul warns,
although that is not unattended with danger (17, 18), but
the hankering after it (10), the making haste to be rich.

1 6k.

2 (5/«, "means of subsistency," or "in the meanwhile:" Beng., "A fairly
sufficient and permanent supply," Ellic.

3 ajuiiaO, V. iS ; avrapKEia, 6.

I02 FIRST EPISTLE TO TIMOTHY. [vi. 3-10.

Those who have set their mind on possessions fall into a
temptation to acquire them by sinful means. They are
not only in danger of this, but they plunge into it. They
succumb to temptation in the inward coveting, prior to
any overt act. And a snare (iii. 7). Ellic. : "This
somewhat specifies and particularizes the former." The
" temptation " takes the form of an entangling power,
from whose toils the victim does not readily extricate
himself. As no appetite is single, so the " desire to be
rich " is productive of many other "lusts," foolish and
hurtful, irrational and injurious ; it is in fact " a root of
all kinds of evil " (10). There are rational desires, but the
craving of wealth is not one of them. Such as drown
men, which, indeed, or, seeing that they drown — " a sad
gradation" from "fall into" (Luke v. 17; James i. 15).
Caught in the snare of coveting riches, weighted with
insane and ruinous passions, men are hopelessly swallowed
up in destruction and perdition. The latter term may
be climactic, the former denoting destruction in general,
whether of body or soul, the latter pointing mainly to
the ruin of the soul and implying completeness. Doubt-
less the here and the hereafter are combined in the two
expressions. This upshot of the " desire to be rich " is
the very opposite of the " great gain " assured to " god-
liness with contentment." That this portrayal of the
terrible effects of the thirst for wealth is fully justified,
appears from what follows : For the love of money is a
root, etc. The " desire to be rich " sustains a vital
genetic relation to every form of evil, lit. "to all the
evils." It is not the sole root of the evil depicted (9),
or of all the evils, but it is one root of them (Heb.
xii. 15), a primary root which sends forth every form of
noxious shoots. The various manifestations of sin are
interrelated, grow from one another, and (V. O.) " no

VI. II-I6.] CHAPTER VL 103

sin so entirely rules, influences and hardens men against
every better feeling as this." Beng. : " It destroys faith
(cf. next clause), the root of all that is good." " The
love of money," not the possession or the acquisition of
it, is so baneful to mankind. The poor may be chargeable
with the sin, more, perhaps, than the rich. The heart of
penury may be a more congenial soil for this ''root of all
evils," than the breast of opulence. Paul has in mind
actual cases which illustrate and confirm this statement :
which some reaching after.i grasping at, stretching out
eager hands for. " Which " relates to " love of money,"
but as it is the money itself not the love of it, to which
these strenuous efforts are directed, there seems to be a
confusion of the two, but he who strives after money
thereby strives also toward the gratification of this passion.
With their eyes fixed on riches they have been led
astray from the faith, wandered from the path of truth
(vi. 5; i. 6, 19; iv. i), and have pierced themselves
through — the hands stretched out were pierced. The
passion for gain inflicts not surface wounds, but the iron
passes through the inner vitals and leaves the smart of
many sorrows or pangs=not only bitter outward trials,
corroding anxiety, crushing disappointments, but also
gnawings of conscience over dishonest gains, and wrongs
to others, an unquenchable thirst for more possessions —
all of them a foretaste of the final perdition (9). These
principles are not at war with industry and thrift, nor
with a legitimate accumulation of wealth, and never was
there a louder call for their promulgation in thunder
tones than in this age of material greed.

11-16. But thou, O man of God, flee these things; and follow after
righteousness, godUness, faith, love, patience, meekness. Fight the good
fight of the faith, lay hold on the life eternal, whereunto thou wast called,

1 bpEy6fi£V0L, iii. i ; Heb. xi. i6.

I04 FIRST EPISTLE TO TIMOTHY. [vi. 11-16.

and didst confess the good confession in tiie sight of many witnesses. I
charge thee in the sight of God, who quickeneth all things, and of Christ
Jesus, who before Pontius Pilate witnessed the good confession ; that thou
keep the commandment, without spot, without reproach, until the appear-
ing of our Lord Jesus Christ : which in its own times he shall shew, who
is the blessed and only Potentate, the King of kings, and Lord of lords ;
who only hath immortality, dwelling in light unapproachable ; whom no
man hath seen, nor can see : to whom be honour and power eternal. Amen.

But thou, turning suddenly to Timothy and sharply
distinguishing him from " some reaching after " wealth,
Paul addresses him not as "child" (i. 2, 18), but with a
sublime dignity man of God. This may refer to his
official character, Timothy having been chosen like Moses,
Samuel and others bearing that title, a messenger of God
to men (2 Pet. i. 21 ; Deut. xxxiii. i ; i Sam.ix. 6; 2 Tim.
iv. 5). It may also be understood as a general designa-
tion of the Christian man, all believers being indeed sons
of God (2 Tim. iii. 17 ; Jas. i. 18 ; i John v. i). The con-
text favors the latter, still all believers are, in a sense,
messengers of God, the light of the world. Flee these
things, while others are stretching every nerve in pursuit
of gain, do thou flee in another direction. " These things "
are by some referred to " the love of money," with its
temptations and direful results, but others, noting the
parenthetical character of 6-10, refer them to what is said
4, 5. And follow, it is not enough to flee from the evil,
one must follow the good. The sui"est escape from vices
is the ardent pursuit of the Christian virtues : righteous=
ness . . . meekness. " Righteousness " is not to be
taken in the forensic sense (justification), but in the moral
sense, conduct conformed to the divine law which reg-
ulates the relation of man to his fellow-men (2 Tim. ii.
22 ; iii. 16; Tit. ii. 12; 2 Cor. vi. 14). Godliness expresses
the right relation to God. Faith, love. V. O. : " The
two primal virtues of Christianity are to be here under-

VI. II-I6.] CHAPTER VI. 105

stood in the usual Pauline sense." Faith is the root both
of righteousness and godliness, and love leavens and
moulds them through and through. Patience 1 = prop-
erly, endurance, steadfastness, amid trials (2 Tim. ii. 10;
Tit. ii. 2). " Meekness " (Tit. iii. 2), " meek-spiritedness
towards opponents." These virtues may be grouped in
pairs. The first pair emphasize conformity to God's will
in our relations to man and to God, the second, " the
inner springs of Christian character," the last, " our spirit
toward the enemies of the truth." Fight . . . the faith-,
lit. strive the good strife, contend in the good contest, a
favorite metaphor of Paul derived from the famous Greek
games (i Cor. ix. 24-26 ; Phil. iii. 12 ; 2 Tim. iv. 7). The
same thought is expressed in military language (i. 18).
This appeal, directed both to Timothy individually and
to his official sphere, means something more than a
negative contest, the struggle against the flesh, the world
and the devil, versus " disputes of words " (4), it points
to a positive advance, a noble, lofty, glorious onward
movement of " the faith," not only on behalf of it. The
contest " is born of the faith, is proper to the faith, and
has its power only of the faith." The objective and the
subjective are generally united in the frequent use of this
term. Lay hold . . . eternal (19; Heb. ii. 16). This
forms with the previous imperative a part of the metaphor
(Jas. i. 12; Rev. ii. 10; 2 Tim. iv. 7, 8). "The life
eternal " is the prize of the contest, the goal towards
which all its energies are directed, the crown laid hold of
by the winning racer. But with the believer it is not
reserved till the goal is reached, is not something to be
received, taken, at the end. It is a present boon, a reality
to be grasped now (John iii. 36). And leaving to others

1 Patience is not an exact translation for vTvofiivri, tliough uniformly given
by A. V. and Rev.

lo6 FIRST EPISTLE TO TIMOTHY. [vi. 11-16.

their logomachies, Timothy is now in and through the
contest to seize hold on eternal life. Faith and eternal
life are correlate. Whereunto (life eternal) . . . called.
The metaphor is dropped and the " call " is that of
" the outward and inward calling," in their obedience to
which men become partakers of " the eternal life." The
very call was the pledge of this blessing, which Timothy
is now urged to "lay hold of." And didst confess . . .
madest confession of, " another and co-ordinate ground of
encouragement and exhortation." The aorists point to
some special occasion well known to Timothy, but al-
together unknown to us. Some think of a signal trial or
persecution under which he maintained a noble confes-
sion. Some, at his baptism, a profession of faith having
from the first accompanied baptism (Acts viii. 37). Beng. :
"The divine calling and profession of believers are correl-
atives. Both take place in baptism." Others : most prob-
ably his ordination already twice referred to (i. 18 ; iv. 14 ;
2 Tim. i. 6). The good confession or profession (2 Cor.
ix. 13 ; Heb. iii. i ; iv. 14; x. 23), was delivered in the
sight of many witnesses " who would testify against
thee if thou wert to fall away " (Beng.). The " con-
fession" was good because of its import and content,
like "the good fight " it concerned the faith. I charge^
thee, enjoin thee, not the same form of adjuration as in
v. 21. Ellic. : " The Apostle, having reminded Timothy
of the confession of faith he made in the presence of
many witnesses, now gives him charge, in the face of a
more tremendous presence, not to disgrace it by failing
to keep the commandment which the Gospel imposes."
The exhortation grows in solemnity and sublimity as it
nears the conclusion. For who quickeneth all things
some texts read, who prescrveth all things, God the pre-

1 Trapayyi?i'Au ; i. 18, rr/v ixapaYj'eXiav.

VI. ii-i6.] CHAPTER VI. 107

server of the universe (Neh. ix. 6 ; Acts xvii. 25). The
appeal to Timothy's fidehty is thus placed on the ground
of God's omnipotence. He is to go forward in the name
of Him by whom all things are preserved alive. But
by the text generally accepted he is reminded of the
miracle of the resurrection, and thus DeW. : " Indirectly
there is presented to him a motive against the fear of
death in the cause of Jesus, to which the following clause
also alludes." The certainty of the resurrection inspires
and sustains every minister and indeed every Christian
in " the good fight of the faith." Beng. : "The power of
God quickens thee also, O Timothy, in the discharge of
thy duty." And of Jesus Christ (v. 21) who . . . the
good confession. The allusion to Timothy's confession
recalls the Saviour's own confession — an inspiring paral-
lel, a powerful incentive to him to keep unspotted and
untarnished the commandment until his appearing.
Timothy " confessed the good confession," Jesus Christ
"witnessed" it. These verbs are not synonyms. Bexg.
refers to Timothy having " the assent of witnesses,"
whereas " Christ witnessed though Pilate did not assent."
Ellic. : " The difference of persons and circumstances
clearly caused the difference of the expressions. Some
render " under Pilate," and understand by " witnessed "
the seal Christ stamped on His doctrine by His life and
death. "The good confession" (John xviii. IZ-^J \
Matt, xxvii. 11), "the pattern of a true confession in
face of death," specifically the avowal and attestation of
his kingship through the power of the truth. Keep the
commandment, probably that just given in 12, so
solemnly introduced and embracing everything in its
sweep (i. 5) ; or, the Gospel viewed as the law of life
(Tit. ii. 12 ff.) ; or Christ's specific commandment (John
xiii. 34). Without spot, without reproach, may be ap-

io8 FIRST EPISTLE TO TIMOTHY. [vi. 11-16,

plied to "thou" (i Pet, i. 19; 2 Pet. iii. 14), but they
are applicable also to things, and such application suits
the sense here : keep stainless, inviolate and irreproach-
able, " not open to reproach as with the false teachers "
(iii. 2, 7). Until . . . Jesus Christ, the visible manifesta-
tion of Christ, His personal coming in glory and for judg-
ment (Tit. ii. 13; 2 Tim. iv. i ; 2 Thess. ii. 8). Offered
as an incentive to Timothy this seems to be viewed as
near at hand, and, as Ellic. admits, the sacred writers
have used language " which seems to show that the long-
ings of hope had almost become the convictions of be-
lief," but, he proceeds, " it must also be observed that
(as in the present case) this language is often qualified
by expressions which show that they also felt and knew
that that hour was not immediately to be looked for "
(2 Thess. ii. 2). The fact of the Advent is always certain,
its hour is uncertain to the Apostles as well as to us.
The right attitude for Christians is that of continual,
ardent expectation (i Cor. i. 8 ; Phil. i. 6, 10), with a
lively sense of its reality. Which, viz. " the appearing
of our Lord, in its own times, better, in His own times
the blessed and only potentate will display. God will
bring to pass the glorious revelation of His Son, as a
mighty sign from heaven (Matt. xvi. i), making mani-
fest with full visibility that which existed before, the
majesty of the divine presence (Acts i. 11 ; iii. 20;
Rev. i. 7). "In His own times" (seasons) (ii. 6;
Tit. i. 3 ; 2 Tim. i. 9 ; Acts i, 7). The determination,
the knowledge, the revelation of those seasons,
are reserved to God alone. The plural, says 1U^:ng.,
" does not much abridge the shortness of the times." It
implies successive stages, not successive advents but his-
toric unfoldings in God's kingdom, each having its time
fixed in the divine counsels. The blessed and only

VI, ii-i6.] CHAPTER VI. 109

Potentate, "attributes of the Almighty which confirm
this Christian hope." "Blessed" (i. 11), having " ex-
haustless powers and perfections" (Tit. ii. 13). Paul
bursts forth in "a most magnificent panegyric involving
the glory of Christ as w^ell as that of the Father " (Rev.
i. 5; xvii. 14; xix. 16). Only (John xvii. 3; Rom. xvi.
27 ; Rev. XV. 4), "enhances the substantive, showing the
uniqueness of His power." To Him alone belongs tliis
title (Eph. iii. 20; Jude 25). He alone possesses and
exercises power. He is absolute, incomparable, holy.
King of kings and Lord of lords. This sweeping addition
justifies the "only," All others who rule as "kings" or
" lords " in spiritual or cosmical realms are subject to
Him, and indeed hold from Him (Deut. x. 17 ; Ps.
cxxxvi. 3). Continuing the strain of adoration Paul now
"sets forth that completeness, whereby in His eternal
being God is lifted above all changing things," who only
hath . . . essentially, underived, being Himself the es-
sence and fountain of life, having it in Himself, sharing it
with the eternal Son (John v. 27). Other beings have im-
mortality from God by derivation or participation (i Cor.
XV. 53), and God's sole possession of it implies His
power to impart it. In light unapproachable. His home
is the light, an atmosphere of glory, whose brightness
obscuring the sun, no creatures can approach, " unless in
as far as they are both admitted by Him and He goes
forth to them " (Beng.). (John xiv. 6 ; Ps. civ. 2 ; Dan.
ii. 22 ; I John i. 5.) Light and life are inherent in God,
the unknown, ineffable, insoluble efflux of His being.
Whom no man hath seen, lit. whom no man ever saw or
can see (Exod. xxxiii. 20; Deut. iv. 12; John i. 18;
Col. i. 15 ; Heb. xi. 27 ; i John iv. 12 ; Rom. xi. 33-36).
God is absolutely invisible and unknowable, but He
that hath seen the Son hath seen the Father (John xiv.

no FIRST EPISTLE TO TIMOTHY. [vi. 17-19.

6, 9 ; Luke x. 22). Hence the beatific vision vouchsafed
to the saints (Rev. xxii. 4; Heb. xii. 14; Matt. v. 8),
does not conflict with this. To whom . . . eternal, to
Him they properly belong, " honor " to the One who
is in Himself infinitely blessed, "power eternal" to the
" only Potentate." Some recognize in this outburst of
adoration, as in iii. 16, a fragment of a Church hymn or
prayer. Whether original or quoted it certainly seems
designed to reassure Timothy that in the valiant confes-
sion of the Gospel neither earthly potentates nor death
itself need be feared. Instead of closing his letter with
the doxology, Paul returns in the form of a postscript to
the serious subject of wealth dropped at 10.

17-19. Charge them that are rich in this present world, that they be not
highminded, nor have their hope set on tlie uncertainty of riches, but on
God, who giveth us richly all things to enjoy; that they do good, that they
be rich in good works, that they be ready to distribute, willing to com-
municate ; laying up in store for themselves a good foundation against the
time to come, that they may lay hold on the life which is life indeed.

Charge them, better : Those who are rich in this
world charge. Instead of those who would be rich,
Paul now deals with those who are. " In this world,"
closely joined with " rich," forming with it one idea,
and offering a contrast with the riches " in the time to
come " (19), shows their wealth to have only a relative
value, it is limited to and characterized by " this world,"
not therefore a thing over which to be highminded,
haughty, arrogant, a temper so likely to be begotten of
wealth (Jer. ix. 24; Ps. Ixii. 9 ; Rom. xii. 6). Nor is it a
secure thing on which to have their hope set.i Hope
must rest upon a sure foundation, but the uncertainty of
riches is their characteristic essence. Those who have
put their trust in anything so precarious are, therefore,

1 £A7r(fw with £7r/, iv. 10 : leaning upon.

VI. 17-19] CHAPTER VI. Ill

in the highest degree insecure (Prov. xi. 28). But on
God, the one sure immovable, immutable foundation.
We are not only to fear and love, but to put our trust
in God above all things. To place in riches our supreme
trust, which belongs to God alone, is rank idolatry (Col.
iii. 5). Our hope is to be stayed not on the perishable
gift, but on the Giver who giveth us richly all things, all
manner of blessings, for body and soul, for time and
eternity (Prov. x. 22 ; 2 Pet. i. 3\ Surely He who gives
us " all " we have, and who gives so " richly," is a better
ground of hope than the " riches " themselves which flow
from His hand, and the mo.re so because He bestows all for
us to enjoy. Our happiness is the Giver'sendand aim, and
the goodness thus disclosed should most powerfully incline
us to put our whole trust in Him, who is the source of
all good things. " To enjoy " them (iv. 3), not to pervert
them, not to rest our hearts and hopes on them, this is
the Giver's blessed design. Beng. : " The false trust which
nerves the grasp with which men cling to riches checks
their enjoyment " (Jas. v. 2, 3). Besides warning against
the overbearing disposition engendered by wealth and
against its perversion as a ground of hope, Paul now en-
joins positively its proper use, " the right way to gain the
enjoyment God allows." Intrinsically of little value,
wealth may be turned to good account in the practice of
charity, in promoting the happiness of others. "Charge
them " (17) that they do good, " aim to do good," with
their means. The original involves the idea of kindness,
assistance, benevolence (Ps. cxix. 68 ; Actsxiv. 17 ; x. 38).
And what splendid opportunities in the vastness of human
needs are offered for this divinely designed use of wealth !
Into what real and abiding riches it may be coined by
the founding of churches, hospitals, schools and other
institutions for the wcU-bcin!'; of man. Christian men of

112 FIRST EPISTLE TO TIMOrnV. [vi. 17-19.

wealth must be followers of God who giveth richly for
enjoyment. Rich in good works " follows as a conse-
quence of the aim to do good" (Beng.), but the phrase is
not limited to benevolence, it contrasts with " rich in this
world" (17). Ready to distribute, willing to communi=
cate.i bountiful, liberal in distribution, free in giving,
ready in sharing (Eph. iv. 28). V. O. : "If there be any
distinction here, the former may mean the generous hand,
the latter the sympathetic heart." Both conceptions
coalesce in one idea. The rich Christian recognizes the
solidarity and brotherhood of man, and instead of self-
ishly holding on to wealth he liberally distributes it, in-
stead of always grasping for more, he freely shares what
he has. Laying up . . . storing up for themselves a
good foundation. Bib. Comm. : " Laying up as treasures
for themselves a good foundation." The distribution
and sharing of wealth takes away the false foundation on
which the rich are liable to build against the time to
come, but it is at the same time an actual laying up of
spiritual treasures which prove a good foundation for the
future. A striking paradox ! The sharing of riches is a
storing up of them, removal of the foundation is the lay-
ing down of a solid and enduring one (iii. 13 ; Luke vi. 48 ;
I Cor. iii. 11). What is given in beneficence adds to one's
true riches. " All that remains to me," said one who had
suffered great losses, " is what I have given away." The
time to come, general, a distant day. It contrasts also
with " this world." Such a storing up of riches promotes
our eternal well-being. It helps men to lay hold on the
life which is life indeed, the true life (cf. "the time to
come"), life in Christ here begun, hereafter perfected
(iv. 8). That life is substantial, enduring (Ps. xvi. 11),
predicates which do not apply to what men call life (Jas.

1 KoiPuviKOv^, V. 22; Gal. vi, 6; Heb. xiii. 16.

VI. 20, 21,] CHAPTER VI. 113

iv. 14). From the contemplation of such an application
of their riches men will for ever derive satisfaction and
joy, and instead of bitter regrets over the selfish misuse
of their property they will for ever bless God for the gift
and for the grace to use it. That this is not in conflict
with the central truth of the Gospel, that eternal life is
the gift of God and that that gift is in His Son, is self-
evident (Prov. xi. 24 ; xiii. 7 ; Luke xvi. 9 ; Matt. vi.
19-21).

20, 21. O Timothy, guard that which is committed unto thee, turning
away from the profane babblings and oppositions of the knowledge which
is falsely so called ; which some professing have erred concerning the faith.
Grace be with you.

How the interests of the Church and of the truth
which is its life blood must have weighed upon the
Apostle's great heart ! One final pathetic appeal is made
to Timothy to watch as a sentinel at his post, intro-
ducing a recapitulation of the sum and substance of the
epistle, " bringing once more to view the salient points of
the previous warnings and exhortations." Beng. : " It
corresponds to the beginning and is to be explained by
it." That which is committed, lit. the deposit.^ The
same term occurs 2 Tim. i. 12, 14, and while its meaning
may be fundamentally the same in each passage, the
nature of the deposit is not identical. It depends on the
context. Some understand here Timothy's ofifice, call it
ministerial or apostolic ; some : the Catholic faith, the
doctrine delivered to Timothy (14 ; i. 18 ; 2 Tim. ii. 2), or
what is committed to him in this epistle. It may be the
Church that he is to safeguard, or sound doctrine, or both
combined. This is not in conflict with the progress of
truth any more than with the development of the Church.

1 irapaOiiKi], " the deposit of anything with a person, who holds himself
bound to return it uninjured."

114 FIRST EPISTLE TO TIMOTHY. [vi. 20, 21.

V. O. : " Something general and of high value, a treasure
over which Timothy is placed as guardian." It seems to
be in contrast with the error which follows, the profane
babblings . . . " Profane " (i. 6; iv. 7 ; 2 Tim. ii. 16) quali-
fies both nouns. " Babblings," words without thought,
empty, sounding phrases, (4 ; i. 6 ; 2 Tim. ii. 16 ; i Cor. xiii.
i), " at bottom empty negation." Oppositions. Error is
not only the want or the corruption of truth, it makes war
upon it. " The rhetorical and dialectical arts of the false
teachers " are directed against the Gospel system en-
trusted to Timothy. False knowledge opposes the true
knowledge. With its arrogant pretensions (Col. ii. 8)
which render it unworthy of the name, it is " the direct
enemy of the faith, the principle of faith in the truth."
We cannot determine to what extent the germs of the
later Gnosticism were already present. Which (i. e. falsely
named knowledge) some professing, making a profession
of (ii. 10), have erred . . . missed their aim in regard
to the faith. While arrogating to themselves superior
knowledge (iv. 20), they have completely lost the path
of faith (2 Tim. ii. 18; iii. 7,8). Beng. : " They have
lost the true sagacity, which is connected with faith, not
comprehending what is to be believed, and what it is to
believe." They came at last to have neither knowledge
nor faith. Whenever men leave the highway of the
Gospel, especially under the conceit of extraordinary
knowledge, they are doomed to suffer the loss of true
knowledge and true faith. Grace be with thee, so nearly
all the MSS. and most of the ancient versions, while
some texts have you, as all have for 2 Tim. This
epistle, it has been suggested, was not to be publicly
read, while the second one was " the farewell of the
Apostle to the Church, and to life."

ANNOTATIONS

ON THE

SECOND EPISTLE TO TIMOTHY

EDMUND J. WOLF

CHAPTER I.

I, 2. Paul, an apostle of Christ Jesus by the will of God, according to
the promise of the life which is in Christ Jesus, to Timothy, my beloved
child : Grace, mercy, peace, from God the Father and Christ Jesus our
Lord.

Paul came into the apostolic office not from his own
will or desert but by the will of God. (Cf. i Cor. i. ; 2
Cor. i. ; Eph. i. ; Col. i.) In i Tim. he says "accord-
ing to the command of God," the latter being the ex-
pression of the will. According 1 to the promise is con-
nected directly with " apostle." He received the
apostolate in order to subserve the promise, to herald
it. " Without that promise of life there would be no
apostleship." The clause corresponds with "God our
Saviour and Christ Jesus our hope " (i Tim. i. i ; cf.
Tit. i. 2). The content of " the promise " (i Tim. iv.
8) is the life which is in Christ Jesus, the true, eternal
life, which exists in Him objectively in its fountain and
fulness and is communicated to all who by faith come
into fellowship with Him. V, O. notes that in the open-
ing of this last communication, in the very face of
death, Paul places in the foreground the promise of life
in Christ Jesus. How precious the promise of life to the
sinner under sentence of death ! fly beloved child.
This change from " true child" (i Tim. i.) does not im-
ply loss of confidence — 5 is against this ^ — but it may
denote growing affection with approaching departure.

1 Kara points to the purpose of the apostleship.

2 avvKOKfurdg = yvrjniog.

117

Ii8 SECOND EPISTLE TO TIMOTHY. [i. 3-5.

Timothy was both a true son and a dearly beloved one
(Phil. i. 22). The endearing term, expressive of the in-
ward relation, may be better suited to the subjective
character of the epistle. Grace, mercy . . . = i Tim. i. 2.

3-5. I thank God, whom I serve from my forefathers in a pure conscience,
how unceasing is my remembrance of thee in my supplications, night and
day longing to see thee, remembering thy tears, that I may be filled with
joy ; having been reminded of the unfeigned faith that is in thee ; which
dwelt first in thy grandmother Lois, and thy mother Eunice ; and, I am per-
suaded, in thee also.

The somewhat difficult construction of this passage,
voicing Paul's devout thanksgiving in reference to Timo-
thy and his yearning to see him, is rendered clear by the
paraphrase of Bib. Comm. : " I give thanks to God w^hom
I worship ... as I have incessantly remembrance of thee
in my prayers night and day, longing to see thee, when
I remember thy tears at our parting, that I may be filled
with joy when we meet again ; — I give thanks to God, I
say, when I call to remembrance the unfeigned faith
which is in thee." So also Ellic. " As without ceas-
ing," begins a subordinate clause, showing his thanks-
giving to refer to Timothy, and " marking the state of
feelings, the mental circumstances, as it were, under
which he expresses his thanks." I thank God — as thou
art ever in mind while I am praying — having thee thus in
remembrance in my holiest frames. Timothy's sincere
faith excited the thanksgiving which marked the Apostle's
unceasing remembrance of him in his supplications.
Night and day, emphatic (i Tim. v. 5), strengthens
*' unceasing." Paul evidently bore his beloved Timothy
on his heart continually, but especially in his prayers
which were mingled with transports of gratitude. Whom
I serve [worship] from my forefathers,^ his immediate

1 TTpuyuvoi, I Tim. v. 4.

I- 3-5] CHAPTER I. ug

progenitors by whom he had been brought up, corre-
sponding to the grandmother and mother of Timothy.
The Apostle indulges in no self-glorification anent his
religious experiences, but draws a parallel between the
historic continuity of the true worship of God in his own
family and in that of his spiritual child. Both enjoyed
the prerogative of inheriting the true faith from a God-
fearing ancestry. In a pure conscience (i Tim. iii. 9).
This does not contravene i Tim. i. 13. Paul's zeal for
the law sprang from a sincere desire to honor the God of
his fathers. And whatever he did he was not actuated
by a selfish purpose nor by impure motives. He did not
" falsify the revealed word with arbitrary fictions " like
the heretics, but cherished " that fundamental religious
knowledge which was common to Judaism and Chris-
tianity " (Ellic). (Acts xxiii. I ; xxiv. 14 ff.) When
only a Jew as well as later when a Christian he offered
true worship. His conscientious devotion to the old
covenant prepared him for the spiritual worship of the
new (Acts xxv. 14 ff.). Longing to see thee (Rom. i. 1 1 ;
Phil. i. 8). Beng. : " He begins his invitation to Timothy
at first gradually." The clause is dependent on " my
remembrance of thee," and connects with the last clause,
" that I may be filled," etc. The heartfelt desire to see
Timothy which grows more intense as the Apostle knows
his life to be fast ebbing away, is further illustrated by
the remembrance of the tears of Timothy at their part-
ing (Acts XX. 37). HUTII. : " The longing for Timothy
causes him to be continually remembered in the Apostle's
prayers, and the remembrance is nourished by thinking
of his tears." This proof of Timothy's affection, which
Paul himself had witnessed and which left an indelible
impression on his mind, heightened the desire to see him
once more, that by the sight of this dear and devoted son

I20 SECOND EPISTLE TO TIMOTHY. [i. 3-5.

he "may be filled with joy." Beng. finds a reference
also " to his habitual tears under the influence of pious
feeling," in which he was like-minded with Paul (Phil, ii,
20; Acts XX. 19). The ground of his thanksgiving is not
Timothy's love, nor his tears, but pre-eminently his gen-
uine, unwavering faith (i Tim. i. 5), which, according to
Beng., some external occasion or a message from Timothy
had brought afresh to his remembrance, having been re=
minded,! though he was well aware of it before, an expo-
sition which Ellic. pronounces " plausible, harmonizing
with the tense, and lexically considered, very satisfac-
tory." Which [indeed] dwelt first in . . . As showing
the affinity and likeness between them Paul reminds
Timothy that he too can claim the distinction of being
" the son of parents passed into the skies." There is,
however, a difference. Paul worshipped the same God as
his progenitors, while Timothy's Christian faith is iden-
tical with that of his mother and grandmother. They
had become believers before he did. Not only did the
O. T. faith in the promises involve in germ and type the
truths of the N. T., but the distinctive faith of the Gospel
dwelt in them as an abiding life-principle prior to Timo-
thy's conversion. JPaul speaks from personal knowl-
edge, having doubtless met both women on his tour to
_Derbe^ and Lystra (Acts xvi. i, 2), but the crowning fact,
the immediate and inspiring object of the Apostle's
thankfulness, is that the same precious faith, like a living
heirloom, has its abiding seat in Timothy also. Of this
the Apostle is most fully persuaded, the more so because
ofjth£ godly training and example he had iu Tila_child-
hood. The blessed effect of that is manifested in his
own faith. What an encouragement to Christian
parents ! What a call to the exercise of godliness in the
1 v7v6fivrjC!iq, not = fiveiav, 3, has an active sense.

I. 6-1 1.] CHAPTER I. 121

home ! The precious faith which animated his mother
and grandmother, and the pre-eminent advantage result-
ing to Timothy in his personal faith, he makes the
ground of an appeal to rekindle the heavenly gift which
by his own hands was mediated to Timothy. The faith
of the household perpetuated in him forms the basis of
" an exhortation to earnestness, boldness and fidelity in
the discharge of his ofifice."

6-1 1. For the which cause I put thee in remembrance that thou stir up
the gift of God which is in thee through the laying on of my liands. For
God gave us not a spirit of fearfuhiess ; but of power and love and disci-
pline. Be not ashamed therefore of the testimony of our Lord, nor of me
his prisoner: but suffer hardship with the Gospel according to the power
of God ; who saved us and called us with a holy calling, not according to our
works, but according to his own purpose and grace, which was given us in
Christ Jesus before times eternal, but hath now been manifested by the ap-
pearing of our Saviour Christ Jesus, who abolished death and brought life
and incorruption to light through the gospel, whereunto I was appointed a
preacher, and an apostle and a teacher.

For the which cause I put thee . . . Ellic. : "As
the Apostle knew this faith Avas in Timothy he reminds
him to exhibit it in action." " Being reminded himself
(5) he puts Timothy in mind." Exhortation is implied
in the verb. HUTII. : " The Apostle finely interprets the
word so as to make Timothy appear himself conscious of
the duty which was urged on him." Some suggest that
Timothy had become discouraged by the trials and
captivity of Paul. But cf. ii. 15; i Tim. vi, 11, 12. lie
is at all events to rouse himself to renewed exertion, to
raise to a flame ^ that inner heavenly fire, which is the
gift of God, and which like all divine gifts needs to be
exercised or it becomes extinct (i Thcss. v. 19; Matt.

1 arn^uTTvphp. ara denotes either to rekindle or to kindle up, to fan into
a flame, without " any necessary reference to a previous state of higher
ardor or of fuller glow."

122 SECOND EPISTLE TO TIMOTHY. [i. 6-11.

XXV. 8). What is bestowed by God is subject to increase
or decrease by a proper use, or a neglect, of it. The gift
here==the special endowment (charism) for his of^ce as
overseer and evangelist (iv. 5). i Tim. iv. 14 has the
same thought under a negative exhortation. Through
the laying on of my hands. In this confidential letter Paul
emphasizes his personal share in setting apart Timothy.
He himself acted as an instrument of the Holy Spirit
in securing for him the supernatural gift. The chief
thought of the whole chapter is contained in this verse,
and in 7 " the exhortation to increase spiritual capital
becomes strengthened by reference to that which has
been received already," the spirit which God gave us.-^
It is a question whether" Spirit "=the objective personal
Holy Spirit, or the subjective human spirit, the spiritual
life wrought in all believers by the Spirit of God. We
cannot mistake a reference to the special gift communi-
cated to Timothy, analogous to the general spiritual en-
dowment vouchsafed to all believers. The latter con-
templated as the Holy Spirit working on the human
spirit, or as the human spirit wrought on by the Holy
Spirit, is the distinction simply of source and result (Rom.
viii. 15; Gal. iv. 6.) Whether viewed as the inworking
or the inwrought spirit, it is not a spirit of fearful-
ness, a cowardly spirit, " timidity in the struggle
for the Kingdom of God " (John xiv. 27; Rev. xxi. 7, 8),
but the very opposite. It imparts power to men, it
fires them with courageous energy. Repelling fear and
defying danger, it faithfully bears the testimony of our
Lord (8; John xv. 26, 27; cf. ii. 3). Beng. : "Divine
power, not our own, is intended " (8), and so love and
discipline [self-control] are God's gifts in us. The three
ideas are closely intcr-related, " animating us to the dis-

1 ijLLLV = ///xdf, g. '^ acofpovLauoh Tit. ii. 4.

I. 6.-II.] CHAPTER I. 123

charge of our duties towards God, the saints and our-
selves." To the "power" given for withstanding the
attacks of the world and for gaining new victories, is
added " love," which is ever aflame for the salvation
of others, casts out all fear (i John iv. 18), impels to self-
sacrifice for Christ and nerves men to deeds of daring.
The last term designates that mental sobriety and self-
poise, " which keeps a constant rein on all the passions
and desires." It controls the outflow of love, while
" love " and " self-control " regulate the exercise of the
" power." Such a " spirit," it is obvious, was bestowed on
Timothy, not for his personal benefit merely, but for the
benefit of the Church. It is the foremost requisite for the
care and government of the Church, " preferable to any
miraculous powers whatever." Be not ashamed therefore.
Such spiritual armor should be proof against the shame
you incur in the testimony of our Lord and by your rela-
tion to me his prisoner. Christians were generally held in
contempt, despised and detested as the offscouring of
the earth. And it may be that Timothy, borne down
perhaps by failure of health, by the burdens of his office,
or by persecution, was in danger of yielding to discourage-
ments and despondency, and of lacking the courageous
energy called for by his position and justly looked for in
view of the extraordinary outfit he had received. " The
testimony of our Lord " in the face of obloquy and scorn,
the proclamation of a crucified Saviour (i Cor. i. 2, 3),
demanded, as Paul well knew (Rom. i. 16), extraordinary
power, but such power had been bestowed in order that
men might be witnesses for Christ (Acts i. 8). The idea
of shame helps to explain the " fearfulness " (7) with
which it is closely related. As personal examples of
victory over shame Paul can cite both himself and
Onesiphorus (12, 16), and doubtless as examples of

124 SECOND EPISTLE TO TIMOTHY. [i. 6-11.

cowardly shame those in 15. Nor of me his prisoner,

'' not only for his sake but by his will " (Eph. iii. i ;
Philem. 9). It is no wonder that men were ashamed to
profess a religion whose founder hung on the cross and
whose chief promoter wore the chains of a prison ! This
religion is still a butt of ridicule, and those are still to
be found who are ashamed to avow allegiance to him
who died and rose again. Paul feels bound up with
" the testimony of our Lord " since this had made him a
prisoner, " and the reason of the special mention of him-
self lies in the summons of Timothy to come to Rome"
(HUTH.). " His bonds were his badge of honor which he
would be willing at no price to forego " (V. O.). (Acts
xxvi. 29 ; Gal. vi. 17.) So much the less can he endure
the thought of Timothy ignominiously succumbing to
a sense of disgrace, and declining the heroic sufferings to
wdiich he was exposed by his relation to the Gospel and
to Paul. But suffer hardship, directly the opposite of
being " ashamed " and therefore faltering and beating a
retreat ; rather endure afflictions with me, face the bitter
consequences of a courageous confession (ii. 3-5).
With the gospel, better : suffer with me for the Gospel,
join me in the sufferings it entails on its fearless pro-
fessors. The sense of the compound ^ is determined
by the foregoing clause. Bexg. : " Together with
me and with the Gospel." V. O. : " Suffer with
me who also am suffering for the Gospel, which
must be preached at any risk, and is thoroughly de-
serving of the greatest sacrifices." In order to repel
every possible objection arising from fear or conscious
weakness, Paul adds, according to the power of God.
That " power " with which Timothy had been informed
by the Spirit (7), yea, that power which God displayed in

1 cv^KaKo-M/iaov,

I. 6-II.] CHAPTER I. 125

our redemption and effectual calling, was equal to any
demand. Armed with this, there are no limits to the
possibilities of human endurance. "God" is mentioned
here as He who saved us (i Tim. i. i ; ii. 3), Christ
Jesus and the Holy Ghost in 13, 14. Who saved
us ... is not only an illustration of " the power of
God," but also an enforcement of the exhortation to
suffer hardship. God's act of saving us, all believers, a
work of infinite power and infinite love, serves to supply
strength, to give motive power in working and suffering
for the salvation of men. A Gospel backed by the divine
omnipotence and love wants no cowards for preachers.
And called ... a holy calling. The " calling " is also
from God and claims us for God, the divine summons to
embrace the salvation, to appropriate its benefits (i Pet. i.
15), " the call being made outwardly by the preaching of
the Gospel, inwardly by the influence of the Spirit work-
ing through the word" (HUTH.). "Holy" defines the
nature of the " calling " more precisely, emphasizing its
divine origin (" His own purpose ") as well'as its aim —
" it urges and obliges to holiness " (i Cor. i. 9). To
make prominent the fact that the saving and calling of
men are acts of matchless grace and measureless power,
the Apostle adds not . . . but according to his own
purpose. Not our works called forth God's intervention
(Eph, ii. 8, 9; Tit. iii. 5), but solely " His own purpose"
(Rom. viii. 28 f. ; Eph. i. 4 f. ; Tit. iii. 5). " His own " is
emphatic, excluding all of man's work. His purpose had
its ground in Himself alone, it was free, unconstrained,
" excited, merited or called for through nothing in the
creature." To God's own purpose, that which is dis-
tinctly, uniquely, absolutely " His own," we owe our sal-
vation. From this sprang the grace which was given us
in Christ Jesus, " the actualization of God's idea of that

126 SECOND EPISTLE TO TIMOTHY. [i. 6-11.

which He had purposed in Himself" (Eph. i. 10), (V. O.).
Before times eternal, from all eternity. Christ is ever the
centre and the bearer of grace, and not only was He ap-
pointed its medium for man before any creature was made,
but grace was given to Him for us, "given us in Christ
Jesus," before we existed, before our fall, before any re-
pentance on our part was possible (Eph. i. 4). Grace,
" the highest expression of God's free and undeserved
mercy," being imparted to us before eternal ages, ante-
dates all our works and can in no sense or degree be con-
tingent on them. It is not to be sought or struggled for,
but to be obtained freely in Christ. There never was a
moment in eternity when God's heart did not throb with
grace, and this grace was " given us " — Ellic. : " the
literal meaning must not be infringed on "—deposited for
us in the person of His only Son, " and needed only time
for its manifestation." And it hath now . . . manifested
by the appearing of our Saviour. He " who saved " us
from all eternity caused His " grace " to be manifested ^ by
the coming of the " Saviour." Given to us in eternity in
Christ Jesus grace was brought to us by His appearance
in time (Tit. iii. 4), " His presence on the earth up to His
ascension, His earthly manifestation in its complete
circumference." But indicates the contrast between
" grace " given to believers before the ages, a hid treasure
in heaven (Rom. xvi. 25), and its manifestation in Christ
upon earth. His appearance being the means Av^hereby
eternal grace revealed itself. This is the import, the end,
the philosophy of the incarnation (Tit. ii. 1 1). Who abol=
ished 2 death . . . The form in which God's grace was

1 <j>av£po)d£lcav, kizKpaveia. The latter term only here of Christ's appear-
ance in the flesh. Cf. i Tim. vi. 14.

^ Karapyr/cavTog, i Cor. xv. 26; Heb. il 14; Gal. v. 4, to make inef-
fectual.

1. 6-1 1.] CHAPTER I. 127

manifested by the appearing of our Saviour was both
negative and positive. He destroyed death, that power
" to which the whole man, both body and soul, has fallen
a prey in consequence of sin, and which makes the
bodily death the precursor of death eternal" (WiES,).
Death, not the dread of it only, but death " in its very es-
sence, being and idea," death as an objective power pervad-
ing and overshadowing mankind, was despoiled, annihi-
lated by the death and resurrection of Christ (i Cor. xv.
26, 55). The term must have its full force as the antithesis
to the positive. Not only is life contrasted with death, but
the bringing of it from concealment, exposing it to view
when the Light of the world appeared, is contrasted
with the bringing to naught of death. The blessed life
which Christ has not only revealed, but which he imparts
(John X. 10, 28), is farther characterized by the epexe-
getical " and incorruption," as imperishable, abs(ii^tely
exempt from death, essentially immortal (i Pet. i. 4).
Through the gospel is to be connected only with the
second clause. The preaching of the Gospel was " the
instrument through which the revelation of life, which
was given"* objectively in Christ, comes subjectively to
the knowledge of believing Christians " (V. O.). The
assurance of immortality is derived not from philosophy
but from the Gospel. What is left obscure and uncer-
tain in human thought, becomes clear and sure under
the Roentgen rays of the Light of the world. This
reference to the Gospel as the vehicle for the transmis-
sion of eternal life serves Paul as a transition to 11, 12,
which dwell on his office and the sufferings it entailed.
Whereunto I was appointed (i Tim, i. 12), for the publi-
cation of which I was commissioned — more condensed
than I Tim. ii. 7, and with a somewhat different applica-
tion. Bib. Comm. finds the three titles co-ordinate with

128 SECOND EPISTLE TO TIMOTHY. [i. 12-14.

Matt, xxviii. 19: Apostle=" Go ye," etc.; preacher (her-
ald)=" make disciples," etc. ; teacher=" teaching them,"
etc. If Gentiles be added, it may be connected with
each title. The writer thus resumes the thread dropped
at 8, where it was indicated that his testimony to the
Gospel occasioned his imprisonment.

12-14. For the which cause I suffer also these things: yet I am not
ashamed; for I know him whom I have believed, and I am persuaded that
he is able to guard that which I have committed unto him against that
day, Hold the pattern of sound words which thou hast heard from me, in
faith and love which is in Christ Jesus. That good thing which was com-
mitted unto thee guard through the Holy Ghost which dwelleth in us.

For the which cause, therefore, because I am ap-
pointed preacher, etc. It was especially his mission to
the Gentiles which brought upon Paul his bitterest per-
secutions (Acts xxii. 21 ; Eph. iii. i) — also, they are
bound up with the office given me, its invariable concom-
itants. These things, the adversities which befell him,
his imprisonment with all the attendant and resulting
calamities. But I am not ashamed. The reference to 8
is unmistakable. Though I "suffer" a humiliating cap-
tivity and rest under dishonorable imputations, I am not
ashamed of my chain (16), it is a bracelet of honor (Rom.
V. 3; Col. i. 24). HUTII. : "The Apostle thereby de-
clares that his suffering does not prevent him from
preaching the testimony of our Lord " (8). Shame is
often a more powerful deterrent frotn duty than fear.
Paul, in the consciousness of what Christ was to him,
was free from both, and his heroic example must have
inspired Timothy with a like fortitude, especially when
there is disclosed to him the secret by which Paul reached
a height transcending all shame and fear : For 1 know
him whom I have believed [and still do, Pcrf.]. DeW. :
" I know on whom I have set my trust." Ellic. : " To

i. 12-14.] CHAPTER I. 12^

whom I have given my faith." Beng. : "I know the
person in whom I have placed my faith." The subject
is God the Father (Tit. iii. 8 ; Acts xxvii. 25), though
" not God in Himself, but especially God in Christ is the
object of the believing confidence of the Apostle"
(V. O.). Having pointed to the faithfulness of God
(ii. 13), he next calls to mind His power. And I am per=
suaded (Rom. viii. 38 ; xiv. 14). What gives to his faith
the element of firm, unwavering certitude is the omnipo-
tent power of God. Against all enemies and all dangers,
He to whom I have committed my deposit is able to
guard it, mighty to save. " The power of God " back of
the Gospel sustains him and lifts him above shame.
Beng. : " Confidence in the future dispels fear," That
which I have committed unto him, not "the trust ^
committed unto me," the faith I was commissioned to
preach, as in i Tim. vi. 20, where the same expression
has the latter sense. The accepted rendering is required
by the correlative clause, " I know Him whom I have
believed." Besides, the holder, not the giver, of the de-
posit, is charged with guarding it. Something is meant
which Paul had confided to the safekeeping of God, had
committed into the hands of Omnipotence as a costly
treasure about which he no longer felt any solicitude.
This could be nothing less than liis soul's eternal salva-
tion (i Pet. iv. 19). His whole self, " all he is and is to
be," he handed over to God, as to a trustee who wnat-
ever might befall was able to safeguard it against [unto]
that day, when it is destined to be forthcoming " in its
uninjured splendor." It is not only kept " till that day,"
but " for that day " of days, the day of Christ's glorious
appearing (18 ; iv. 8), when hope shall pass into fruition.
Having through ii and 12 returned to the monitory

1 naj)al'iiK7i, also in 14.

9

130 SECOND EPISTLE TO TIMOTHY. [i. 12-14.

counsels, which were so powerfully re-enforced by the
contemplation of the work of redemption (9 and 10), and
to the example of Paul's heroic sufferings in its behoof,
he adds to the directions there given Hold the pattern
[type].^ What Paul had delivered to Timothy he was to
hold, retain, keep before him as a type or exemplar to
guide him in his office (i Tim. vi : 20). V. O. suggests
" a sketch of Christian doctrine over against an extended
treatise," but it was certainly no written draft but sound
words which he had heard from Paul (ii. 2). Beng. :
" Those things should be always kept in view, and should
remain impressed on his mind." An effort of memory is
implied. In the preservation of pure doctrine for which
the Apostle pleads so often and so earnestly, it is not
sufficient to hold to the substance of what inspiration
teaches, but to the sound words themselves in which the
truth was expressed (iv. 3 ; i Tim. i. 10 ; vi. 3). In faith
... in Christ Jesus is to be joined with " hold," " the
sphere and element to which the holding of the pattern
was to be restricted." As Paul had conveyed it under
the conditions of " faith and love," Timothy is in turn to
follow 'his example in holding it. This points to the true
use of sound doctrine and an orthodox creed. It must
be held in the grasp of a faith that worketh by love (i
Tim. vi. 11). Which is in Christ Jesus specifies the
Christian character of the faith and love which must
mark the ministration of the Gospel (i Tim. i. 14). That
good thing [deposit] = " the pattern of sound words "
received from Paul (i Tim. iv. 6), "the deposit of a
sound faith, to be held by himself and taught to others"
(ii. 2). It is the concluding exhortation in which the
whole cause confided to Timothy is included. Guard,
keep unharmed, defend - against the corruptions and
1 v-oTL'TTuaci;, I Tim. i. 16, " where the transitive force is more apparent."

I. i5-iS.] CHAPTER I. 131

wounds of heresy. Beng.: " Paul, with death immediately
before him, had two deposits, one to be committed to the
Lord, and another to Timothy." Through the Holy Ghost.
Some claim that a miraculous charism for the discharge
of his office had been imparted to Timothy. Be that as
it may, the Holy Ghost dwelleth (5) in us, in all believers,
for this end that the talent of grace and truth committed
to each one may be conserved, vitalized and utilized.
The Spirit is the indwelling principle of the new life, by
whose action " the good thing committed " to us is pre-
served intact and unsullied, and we are kept through faith
unto salvation, preserved "in union with Jesus Christ in
the one true faith " (Luther's Catechism).

15--18. This thou knowest, that all that are in Asia turned away from
me; of whom are Phygelus and liermogenes. The Lord grant mercy unto
the house of Onesiphorus : for he oft refreshed me, and was not ashamed
of my chain ; but, when he was in Rome, he sought me diligently, and
found me (the Lord grant unto him to find mercy of the Lord in that day) ;
and in how many things he ministered at Ephesus, thou knowest very well.

This thou l<nowest. The cowardly defection of others
and the consequent depression which Paul had to suffer,
are recalled to his dear child (ii. i), to stimulate him to
constancy, to fidelity in teaching (ii, 2, 14), and to holi-
ness of life (ii. 21 f.), "an inspiriting and quickening call
to fresh efforts in the cause of the Gospel" (Ellic), "to
incite Timothy to come to Rome with the greater speed "
(HUTH.). All . . . in Asia. That the defection
among these though extensive was not universal is clear
from 16. It is as if he said, "All, no, not quite." Pro-
consular Asia is doubtless meant, embracing Mysia,
Phrygia, Lydia, Caria. They were "in Asia" when the
epistle was w^ritten. Turned away from me.i There

1 uiroaTpki^tiv, " to turn the face from, to turn the back ui)on ; also in-
wardly to renounce any one." Tit. i. 14.

132 SECOND EPISTLE TO TIMOTHY. [i. 15-18.

is no other reference to this occurrence, therefore the
more conjecture. It is hardly an apostasy from the faith
that is referred to, but an abandonment of " the cause and
interests of Paul," a failure to show him any sympathy or
tender him any relief, the opposite of the treatment he
received from Onesiphorus (16; iv. 16). V, O. : " Persons
from Asia Minor, who had come to Rome during this
imprisonment of the Apostle, were ashamed of him in
his bonds, and had not taken any notice of him." He
also allows probability to the view, that certain persons
had come to Rome from Asia " with the design, origin-
ally, to serve Paul as witnesses upon his trial, but, when
they observed that his cause would terminate unfavor-
ably, had prudently withdrawn." Some understand an
extensive falling away from apostolic teaching in Asia
(Acts xvi. 6), the result of the pesecutions of which Peter
speaks (i Pet. i. 6 f.). Phygelus and Hermogenes are
unknown persons, probably conspicuous examples of the
deserters. A bright contrast to their faithlessness is
offered by the sympathy, fidelity and courage of Onesi=
phorus, doubtless also an Asiatic, residing in Ephesus
(iv. 19). The grateful Apostle not only makes honorable
mention of this true friend in need, ** among the faithless,
faithful only he," but invokes upon his house the favor
of the Lord-=Christ according to New Testament usage.
Bexg. : " He offers no imprecations against those who
deserted him." Mercy is not pardon here, but help, kind-
ness, relief (Luke i. 72; x. 37; Jas. ii. 13). As he
had shown mercy to Paul, the Apostle in turn prays that
mercy may be shown to him — in his family. They may
have been in distress, or, probably, Onesiphorus was no
longer living (18; iv. 19). It is, however, according to
Scripture to view the household as a unit, the husband
as its head and representative. Acts of disinterested

I. 15-18.] CHAPTER I. ■ 133

love redound to the good of one's own. For he oft re=
freshed ^ me, not once only but again and again in spite of
the disgrace and danger incident to such attentions, he
extended to Paul the refreshing, comforting proofs of
his love, " the more precious to the Apostle that they
were given to him in his imprisonment and proved that
Onesiphorus was not ashamed of his bonds" (8, 12).
riy chain. A certain class of prisoners were chained by
one wrist to the soldier who guarded them (Eph. vi. 20).
But, on the contrary, so far from being ashamed of a
chained prisoner, avoiding me from considerations of self-
interest, when he was in Rome, lit. having arrived in
Rome, he sought me — when the others turned away from
me — and that diligently, lit. more diligently, with in-
creased diligence perhaps on hearing of his being in
bonds. And found me, in what a plight ! It was no easy
task to search for this prisoner, in a populous city with
its multitudes of prisoners resting under all manner of
accusations. Besides, care had to be taken lest too
definite inquiries would peril a man's own safety, but
Onesiphorus " shrank from no inquiries, allowed him-
self no rest, until he had found his forsaken friend " — -
an impressive hint to Timothy to speed his o\\n com-
ing (4). V. O. finds here " a proof that the relations of
the second imprisonment were far unpleasanter than those
of the first " (Acts xxviii. 30 f.). The Lord grant . . .
mercy, the substantial repetition of the prayer (i6)proves
its earnestness. Though Paul can never repay him for
the many ministrations which brought joy to liis heart in
those dark days, he importunes a reward for him from
the Lord, to whom indeed this service was rendered
(Matt. XXV. 45). " Find mercy " echoes " found me."
Beng. : " He found me in so great a crowd ; may he find
1 avEfv^Ev, Acts iii. 19 ; not to be limited to bodily refreshment.

134 SECOND EPISTLE TO TIMOTHY. [i. 15-18.

mercy in that day of the general assembly of all men."
(Cf. ii. 9.) The repetition of " the Lord " is striking. It
hardly denotes two subjects, God and Christ. The second
stands for the reflective pronoun. What was noted (16)
(Lord==Christ) is confirmed by the allusion to that day
(12) when the Son shall execute judgment. No real justi-
fication of prayer for the dead is given here. The previous
death of Onesiphorus cannot be verified, and if it had
taken place Paul's prayer simply is, that in the day when
the secrets of all hearts shall be revealed, Onesiphorus
may find himself enjoying such favor from God as he
showed to his afflicted servant. Certainly this is no
prayer for Onesiphorus' delivery from purgatory.
HUTH. : " This wish the Apostle utters not only because
of the love Onesiphorus had shown him in Rome, but
also because of what he had done in Ephesus," all of
which is well known to Timothy and calls for no further
details. And in how many ... at Ephesu*, how many
good offices he rendered to the Church there, how
many acts of kindly ministration. The quality of mercy
is not strained. A generous heart prompts a man to
benevolent activity wherever he goes. Love seeks
outlets for itself. Thou knowest very well, lit. better,
better than I could tell thee, since thou hast witnessed
his untiring ministries. " Thou " is emphatic.

CHAPTER II.

I-13. Thou therefore, my child, be strengthened in the grace that is in
Christ Jesus. And the things which thou hast heard from me among many
witnesses, the same commit thou to faithful men, who shall be able to teach
others also. Suffer hardship with me, as a good soldier of Christ Jesus.
No soldier on service entangleth himself in the affairs of this life ; that he
may please him who enrolled him as a soldier. And if also a man contend
in the games, he is not crowned, except he liave contended lawfully. The
husbandman that laboureth must be the first to partake of the fruits. Con-
sider what I say ; for the Lord shall give thee understanding in all things.
Remember Jesus Christ, risen from the dead, of the seed of David, accord-
ing to my gospel: wherein I suffer hardship unto bonds, as a malefactor;
but the word of God is not bound. Therefore I endure all things for the
elect's sake, that they also may obtain the salvation which is in Christ Jesus
with eternal glory. Faithful is the saying : For if we died with him, we
shall also live with him : if we endure, we shall also reign with him : if we
shall deny him, he also will deny us : if we are faithless, he abideth faithful ;
for he cannot deny himself.

Thou therefore, my child, one more appeal to the
endearing spiritual relation. In contrast with those
weaklings who basely deserted me, and in imitation of
the noble servant of God whose devotion we both have
admired, be strengthened, encourage or strengthen thy-
self (i. 7; Eph. vi. 10), "become a stronger and bolder
champion for the Lord." His strength is not developed
from himself, its source is in the grace — the element in
which it is found, whether viewed as the divine favor, or
the quickening energy wrought within by the Spirit
as its result — that is in 1 Christ, its living centre
and medium, " the grace obtained for us in the
person of Christ," and received and possessed onl)' " in,"
1 iv "indicates a more internal relation than f5m."

136 SECOND EPISTLE TO TIMOTHY. [11. 1-13.

i. e, in union with Him (i. 9; John xv. 4, 5). Strength
for the Christian hfe, or for official burdens, is born
of grace, but while this is freely and richly imparted
" in Christ Jesus," the believer must assimilate it. Only
thus can he become a courageous witness for the Gospel,
or endure hardship for it as a good soldier (3). Hey-
denreich finds in this "glorious paragraph" (1-13), in
compressed brevity, all that could animate and encourage
not only Timothy, " but what also can strengthen the
teachers and Christians of all ages to the firmest and
most heroic resolution in faith and conflict." He is
further enjoined what to do with the precious doctrines
which thou hast heard from me : the same ... to faith=
ful men, so that while growing strong in grace himself,
he will also gird others for the warfare, namely : "the
undaunted preaching of the pure Gospel." " Hast
heard," etc. (i. 13). Among [in the presence of] ^ many
witnesses, some refer to a definite occurrence,
Timothy's ordination (i. 6 ; i Tim. i. 18; iv. 14; vi. 3),
" their presence being necessary to attest the enunciation
of the fundamentals of Christian doctrine." Others, to a
general public enunciation of doctrine and history^ to
which Timothy had often listened along with multitudes.
If it was not an articulated creed, it was certainly the
substance of one. The same, no other, without modifi-
cation or corruption (Gal. i. 8). Commit thou.^ Nothing
is granted a man absolutely for a private possession, but
as a legacy to be given out, to be passed along, for the
common good. To faithful men-=believers and trust-
worthy (i Tim. i. 12). Faith and faithfulness must mark
those who are to be entrusted with the saving doctrine,

^ <^/a makes their presence " an integral element of that act to which the
Apostle is alluding."

2 irapddov, TrapaOijKr], i. 14 ; i Tim. vi. 20.

II. 1-13-] CHAPTER II. 137

accepting the Gospel for themselves and able [competent]
to teach others also, and keeping faith with it in teaching
it unadulterated to otliers. " Able to teach others " is
not so much a second requisite, as a quality growing out
of the antecedent " faithful men : " who as such will be
able, etc. Others aIso=other faithful men, an endless
chain of faithful teachers shall propagate the true doc-
trine. The exhortation has a twofold aim : the
strengthening of the successive teachers and the trans-
mission and preservation of the pure (" same ") truth.
V. O. regards i, 2, as a kind of introduction to w^hat im-
mediately follows, "while the Apostle explains farther
{l--]^ how and (8-13) why he should suffer for the name
of Christ." Suffer hardship,i or, take thy part with me
in suffering. Shun not the hardship endured by thy
spiritual father (i. 8, 12, 16), for which thy being
strengthened in grace will fit thee. As a good soldier
under the banner of Jesus Christ, in thy struggle " against
the opponents of evangelic truth and the toils connected
therewith." The lot of a soldier is one of hardship, ex-
posure, danger, want, and even death. He is denied "all
the advantages and endearments of a civil and domestic
life." No soldier on service — in active service — entangleth
himself. Bound to sustain afflictions, he must also abstain
from indulgences, forego the pursuit of happiness or gain.
A soldier does not involve himself in any business that
would be a hindrance or obstruction to his special calling
(2 Pet. ii. 20). The affairs of life = " all those occupa-
tions which the support of daily life renders necessary."
The pursuit of the means of a livelihood are incompati-
ble with the duties of a soldier. Roman soldiers were
forbidden to follow certain forms of business. So the

1 Kuiid-aOy/i' (9) in tlie classics, "of the fatigues, burdens and deprivations
connected with military service."

138 SECOND EPISTLE TO TIMOTHY. [11. 1-13.

Christian minister must not " involve himself in other
matters which might hinder him in his proper calling."
What is forbidden is not every concern in civil or secular
affairs, but such an entanglement with them as conflicts
with the duties of the sacred of^ce or undermines its in-
fluence. Paul himself was at times occupied in a handi-
craft (Act XX. 34; I Cor. iv. 12; ix. 6), but never so as
to hinder the Gospel, rather to set an example of industry
to others (2 Thess. iii. 6-9). The soldier is devoted to
one thing, to please his commander. His sole calling is
implicit obedience to the captain under whose banner he
was mustered in. What could be expected from a soldier
who has to turn back again and again to look after his
personal affairs! Thus the true soldier of Jesus Christ,
having forsaken all things, is exclusively intent on pleas-
ing his Lord. Such unreserved devotion to his calling is
illustrated also by the athlete, a mm contending in the
games (iv. 7 f. ; 2 Cor. ix. 24). As the soldier is abso-
lutely surrendered to the pleasure of his commander, so
the athlete takes part in the games not capriciously or
indifferently but lawfully, conformably to the definite,
strict, inexorable rules of the game, which were in force
not only in the actual contest but during the preliminary
training. Except he have contended thus, he has for-
feited the prize, he is not crowned. HUTH. : " Timothy
must conduct himself in his evangelic warfare according
to the laws of his evangelic oflice." No minister of
Christ may follow his own discretion or bias in his ofifice,
nor claim exemption from this task or that. The will of
the Lord alone is his standard, Christ's law of love. If
he be governed by aught else, he has no approval of his
captain, no recognition, no crown. A third illustration
of the principle of absolute self-surrender to one's calling,
or of suffering as " the law and condition of success " (3), is

II. I-T3.] CHAPTER II. 139

the husbandman that laboureth. The last word has the
emphasis. Bib. Comm. paraphrases : " It is the husband-
man who labors, not he who loiters, who must be first
partaker of the fruits." This is his inalienable right.
Only he who has endured the hard toil is to have the
first share of its results — an exclusive privilege. Only-
labor, persistent exertion, qualifies one for reward. Ellic.
finds the application to the future reward (Matt. v.
12 ; xiii. 43 ; xix. 21). After these indirect exhorta-
tions under three familiar metaphors Paul continues :
Consider what I say, take in the meaning of these figures
(Matt. xxiv. 15; Eph. iii. 4, 20), mark them as to their
personal application, fori ^]^q Lord shall give, some texts :
"the Lord give thee," etc. HUTII. : "Paul confidently
adds that God will not fail to bestow on Timothy un-
derstanding in this and all other points." He will be
able to grasp the matter because of God's help. Every
divine gift requires a corresponding human activity.
Understanding is the faculty " by which we mentally
apprehend what is presented to us and are enabled to
pass judgment" upon it " (Beck). This admonition not
only looks backward, but also makes the transition to
what follows (8-13), "in which verses the Apostle names
various motives which should determine Timothy to the
true fulfilment of the duty hitherto pressed upon his
heart " (V. O.). Remember Jesus Christ. Paul's exhor-
tations are enforced with powerful encouragements and
consolations. No mightier example of suffering and of
triumph through and over suffering can be cited than the
death and resurrection of Christ, the foundation of all
Christian faith and hope (i Cor. xv. 12-20). Risen from
the dead, as one who rose from the dead, an abbreviation
for: who died and is risen. What support this must give

1 }(ip, here "a particle of explanation."

I40 .SECOND EPISTLE TO TIMOTHY. [ii. 1-13.

to the tried soldier of Christ Jesus (3), especially since he
knows that the victory of his captain is the pledge of his
own. Blessed the servant who is called on to follow his
Master in encountering suffering or even death. Of the
seed of David. Beng. : "A proof that Jesus is the
Christ." The clause seems to be added not simply to
refer to His truly human nature, but also to emphasize at
the same time His Messianic dignity in that He sprang
from the greatest of Israel's kings (Rom. i. 3,4). Accord=
ing to my Gospel, " the Gospel entrusted to me to preach "
(i Cor. XV. I ; Rom. ii. 16; xvi. 25 ; i Tim. i. 11), depends
on " risen from the dead." The resurrection of our Lord
stood in the forefront of Paul's preaching. Wherein (in
the preaching of which, Phil. iv. 3 ; i Thess. iii. 2) I suf=
fer . . . (3 ; i. 8 ; iv. 5), — a second motive of Timothy,
" the example of his own teacher " — even unto bonds
(Phil. ii. 8 ; Heb. xii. 14). He seems to be chafing under
his chain (16). As a malefactor (Luke xxiii. 32). This
is the climax of his hardships, for it casts upon a man
with a fine sense of honor the disgrace of a criminal, and
was doubtless one reason why many were ashamed of
him (8, 16). But — inspiring consolation — though the
preacher is bound, the word of God is not bound. The
very chain of his onerous and odious captivity is a re-
minder that no chains can be forged to hinder the prog-
ress of the Gospel (i Thess. iii. i ; Phil. i. 12-14). Its
march through the world is unfettered like the rays of
the sun. Even while its greatest preacher was confined
in Rome, it was sweeping like waves of the sea over the
whole empire. And the very fetters and tortures applied
to the servants of truth have ever since become instru-
ments of its greater progress. " The word of God," not
=the Holy Scriptures in general, but the Gospel speci-
ally " on the side of its divine origin." Therefore. Es-

II. 1-13-] CHAPTER II. 141

TIUS: "that the Gospel may be disseminated ;" or be-
cause of its irresistible advance — " a new proof of its all-
embracing power." I endure denotes not merely tame
passive suffering ; but a ready submission to it, '• a brave
bearing up against suffering," as of a soldier under
fire (12; Rom. xii. 12). All things, not only bonds, in-
dignities, privations, but even death itself. He can ap-
peal to the most disinterested and lofty motives for his
willing acceptance of the most trying hardships : the
eternal good of others. For the elect's sake is not a new
ground, but a more definite statement of the real ground
for his heroic steadfastness. HUTH. explains " the elect "
as " the name given to believers, inasmuch as the deep-
est ground of their faith is the free choice of God "
(Acts xiii. 48). Ellic. : " Those whom God in His in-
finite mercy and according to the counsels of His freest
will has been pleased to elect." (Cf. Annot. on Eph,
i. 4.) The reference is confined neither to those al-
ready in the Church, nor to those destined to enter it
in the future, but is " perfectly general, timeless and
unrestricted " (Col. i. 24). That they also, as well as
we, may obtain the salvation. Not only is the advance
of the Gospel not stayed by his grievous imprisonment,
but the furtherance of salvation is subserved thereby.
There is no question as to this purpose in the Apostle's
mind, but the attempts to show the connection between
His sufferings and the wider diffusion of Christianity
vary : {a) through his continued preaching ; (/;) the salu-
tary impression on others caused by his patient endur-
ance which attested the genuineness and strength of his
faith, and was itself a preaching of the Gospel ; {c) the
epistles called forth from his captivity have contributed
immeasurably to the salvation of the elect. Whatever
the relation of the one to the other, Paul realized what

142 SECOND EPISTLE TO TIMOTHY. [ii. 13-1.

responsibility he would incur " if he did not help those
destined for salvation to that for which God ordained
them," It is noteworthy that election does not put
salvation beyond all contingency. Given to us in Christ
Jesus " before times eternal " (i. 9), the obtaining of the
gift on the part of the elect depended on Paul's steadfast
endurance of unspeakable hardships. WiES. explains,
that Paul having urged Timothy to shi-ink from no
suffering, holds before him the high purpose of his own
calling to subserve under all circumstances the eternal
purpose of God, being thus enabled to meet cheerfully
all that it imposes. " To shrink were to abandon his
apostolic calling, and bring to naught its noble purpose."
With eternal glory magnifies " the salvation." Its
highest reach in the future is full deliverance, and parti-
cipation in heavenly glory, which is " far more than a
counterpoise to the sufferings of the present world " (2
Cor. iv. 17 f. ; Rom. viii. 21). A faithful saying (i Tim.
i. 15 ; iv. 9). Another plea to fidelity is given as Paul
holds forth the consequences alike of faithfulness and of un-
faithfulness on the part of Christ's servants. For^ if we
died . . . This striking passage possesses a hymnal char-
acter like I Tim. iii. 16, and, excepting the last clause of 1 3,
its short antithetical clauses may be regarded as strophes
from an early Church song. V. O. refers to the Pauline
doctrine of the whole Christian life as comprehended
ethically under the category of a dying and a rising again
in personal fellowship with Christ (Rom. vi. 8), but the
general current of thought here is not the mystical union
(cf. 12), but the actual dying with and for him, sharing in
the sufferings which he endured, the acme of which is to
undergo death. HUTH. renders : " If we in the faith are

i)dp = indeed, namely, though the first clause of 12 suggests a reference
to the preceding.

II. I-I3.] CHAPTER II. 143

slain for His sake" (Phil. iii. 10; Rom. viii. 17; Matt. v.
1 1 ; John XV. 20). Ellic. : " The aor. marks a single past
act that took place when we gave ourselves up to a life
that involved similar exposure to sufferings and death ;
the Apostle died when he embraced the lot of a daily
death " (i Cor. XV. 31 ; 2 Cor. iv. 10). We live . . . with^
him, not referring to the present life, but " with physical
reference to Christ's resurrection" it points to the future
glorified life in fellowship with him (i Thcss. v. 10), by
virtue of our union with Him evidenced by our death.
If we endure, etc., with Him (10; Rom. viii. 17; Matt.
xix. 17,28). This is present, 7'^r.y//5 " shall reign," a con-
tinuing state, an extension of the previous living. We
who share here pain and persecution with Christ, shall
participate hereafter not only in His life but in His reign
(Rom. v. 17; viii. 17; Eph. ii. 6; Rev. i. 6). Endurance
qualifies for reigning, suffering for glory. If we shall
deny him (Matt. x. 33 ; 2 Pet. ii. i ; Jude 4). Ellic. :
"The future conveys the idea of the ethical possibility of
the action." This proposition is " in contrast with the
two preceding : on the contrary, etc. Ashamed of Jesus,
or fearful of suffering on account of Him, men deny Him
by word or deed, or even by silence. He also . . . us,
"will not recognize us as His own" (Matt. vii. 23), and
we must therefore fail of grace and salvation, and neither
live nor reign with Him. If we are faithless 2 [unbelieving]
he . . . faithful. This sentence corresponds with the
one before. It is not a promise sprung " unexpectedly
in the midst of threats," although in a sense it is true that,
despite our lack of faith, God is faithful to His promises,
but an emphatic threat, enforcing the warning, " He will

i (Tw occurring three times in the compound verbs, and referring to
Christ (cf. 8) is expressive of fellowship, not merely similarity.
2 uTTiOTiji'/zev, 7r(aT(5(,'.

144 SECOND EPISTLE TO TIMOTHY. [ir. 14-26.

deny US." No promises are given to the "faithless,"
whether the word denotes here unbeHeving ones, or those
unfaithful to their calling and vows, but whatever be
God's decree with respect to acknowledging or rejecting
us. He will inevitably execute it. Men may not believe,
they may deny Him, all the same His word will not
fail. With God faithlessness is an impossibility. We
may deny Him, he cannot deny himself, that would in-
volve a contradiction of Himself, of His very essence
(Deut. vii. 9, 10). He is not a man that He should lie
(Jer. xliv. 22 ; Heb. vi. 18).

14-26. Of these things put them in remembrance, charging them in the
sight of the Lord, that they strive not about words, to no profit, to the
subverting of them that hear. Give diligence to present thyself ap-
proved unto God, a workman that needeth not to be ashamed, handling
aright the word of truth. But shun profane babblings: for they will pro-
ceed further in ungodliness, and their word will eat as doth a gangrene : of
whom is Hymenaeus and Philetus ; men who concerning the truth have
erred, saying that the resurrection is past already, and overthrow the faith
of some. Howbeit the firm foundation of God standeth, having this seal,
The Lord knoweth them that are his : and. Let every one that nameth the
name of the Lord depart from unrighteousness. Now in a great house
there are not only vessels of gold and of silver, but also of wood and of
earth ; and some unto honour, and some unto dishonour. If a man there-
fore purge himself from these, he shall be a vessel unto honour, sanctified,
meet for the master's use, prepared unto every good work. But flee youth-
ful lusts, and follow after righteousness, faith, love, peace, with them that
call on the Lord out of a pure heart. But foolish and ignorant questionings
refuse, knowing that they gender strifes. And the Lord's servant must not
strive, but be gentle towards all, apt to teach, forbearing, in meekness cor-
recting them that oppose themselves ; if peradventure God may give them
repentance unto the knowledge of the truth, and they may recover them-
selves out of the snare of the devil, having been taken captive by the
Lord's servant unto the will of God.

Of these things — "which thou hast heard from me"
(2), or those just spoken — put them — over whom thou
presidest — in remembrance (Tit. i. 3 ; 2 Pet. i. 12). They

II. 14-26.] CHAPTER //. 145

needed a reminder of previous instructions. Charging
them . . . (i Tim. v. 21). The thought of the divine
judgment now and hereafter is eminently fitted to deter
Christian teachers from the silly and irritant strife about
words (i Tim. vi. 4), a favorite folly of ecclesiastical dis-
putants, serving to obscure the truth and to conceal their
own purpose. Let teachers guard against being drawn
into logomachies (i Cor. i. 17). To no prof it,i to the sub-
verting2 . . . enforces the foregoing proposition "through
a more definite statement of the nature and result of
the said logomachies." They are useless, nothing is
gained by them (Tit. iii. 9). Worse than that, they are
positively harmful, ruinous, inducing results the very
opposite of those aimed at in Christian teaching. The
true end of all spiritual teaching is the edification of
them that hear. The inevitable, blighting result of
logomachy, the overthrow of their faith (2 Cor. xiii.
10). (Cf. 2 Pet. ii. 6.) Give diligence [strive eagerly;
iv. 9, 21] . , . In contrast with those engaged in de-
structive word contests, show zeal to present thyself
in the discharge of duty, approved ^ unto God " for the
service of God " versus the reprobate who on trial prove
worthless. That he should become manifest " to God "
as one who can bear the test, is of infinitely greater
moment than to appear so to men. A workman (iv. 5),
with reference, perhaps, to the laborious nature of the
work in the field of God's kingdom, that needeth not be
ashamed (Phil. i. 20 ; i John ii. 28), " who is not ashamed,
because he has nothing to be ashamed of." Having won
the divine approval, " his conscience can occasion him no

^ AY-"/"^'/""'') fi'A'/'l"''"'"') 21.

2 f t/, expresses the consequence, " tending to, resulting in," though it may
blend the ideas of purpose and result.

3 ^oKifrnv versus aMKifioq iii. 8 ; Titus i. 16, one wlio stands the test. Rom.
xiv. 18; xvi. 10; I Cor. xi. 9.

10

146 SECOND EPISTLE TO TIMOTHY. [11. 14-26

shame." Handling aright, a still more precise definition
of the workman, and adding a reason why he has no need
of shame. Interpreters have had much trouble in the
rendering of this participle. In itself the compound=
cut rightly, cut straight, in a straight line, the emphasis
being on the straightness of the cutting rather than on
the cutting itself. The figure has been variously derived :
from the dissecting of the sacrificial victim, from road-
making, ploughing, carpentering, etc., but from whatever
notion derived, the original sense of the word was doubt-
less lost sight of, and in common usage it came to mean
simply to treat rightly, to administer properly, holding
a straight course with the word, rightly expounding
it, teaching no other doctrine (i Tim. i. 3). Thay. :
" To teach the truth correctly and directly," ^ the oppo-
site of corrupting the word (2 Cor. ii. 17). The
word of truth = " word of God " (9), the Gospel pro-
claimed by Timothy. But shun 2 . . . With the word
whose substance is truth are contrasted the profane
babblings of the heretics, which are devoid of truth,
mere empty noise (i Tim. vi. 20). Wholly devoted
to the former and following the right course with
that, he is to keep aloof from the latter, remain sep-
arate, go out of the way (Tit. iii. 9). And for the reason
that they (who are given to the babblings) will pro=
ceed further in ungodliness. For, referring to what pre-
cedes, makes the increasing godlessness of the heretics
the reason why Timothy should not meddle further with
their babblings, but simply oppose to them the word of
truth. " Will proceed." 3 Beng. takes the future in its

1 bpOoTo/j.la=bpfto(h^ia? Better "those who rectas vias insistant."

2 7r(pilaTaan=tKTf)E7re(7f)ai, i Tim. vi. 20.

^ TTpoKoiTTEiv, hi. Q, 1 3 ; I Tim. iv. 15. The metaphor is that of pioneers
clearing the way before an army.

II. 14-26.] CHAPTER II. 147

strict sense, " it is a prediction" as in 17. The error
will develop to a greater degree of ungodliness (iii. 13).
The seducers doubtless affected progress, and they did
advance, but in wickedness. This was as true of those
who were led by them as of the false teachers themselves.
V. O. : " The Apostle speaks of error itself, not of loose
babbling, and especially how apparently pure theoretic
error has, nevertheless, a pernicious practical tendency."
And their word versus \.\\c word of truth (15), will eat
[spread] as doth a gangrene. With the increasing un-
godliness of the seducers corresponds the further spread
of the heresy itself. Like the truth (9), error is capable
of spreading, but its progress is that of an ulcer which
eats its way into the flesh, spreads by what it feeds upon
as on pasture.^ HUTII. : " The body on which the gan-
grene is found, and in which it spreads ever wider, is the
Church." Most expositors, accordingly, refer it not so
much to the intensive increase of the evil as to its ex-
tensive diffusion, yet " the ever deepening mark which it
is making on the inner life of the Church " must not be
overlooked. Hymenasus and Philetus were of these
heretics. Of the latter no other mention is made, the
former is spoken of (i Tim. i. 20). Doubtless Timothy
knew, but we do not, a reason for these and these only
being named. Men who " as members of a class."
Concerning the truth . . . The same clause occurs i
Tim. vi. 21 (cf. i. 6), except that " faith " is there used,
doubtless='* truth " (15). The specific feature of their
error is defined as the denial of the resurrection, say=
ing that the resurrection is past already, hath already
taken place. From a very early period the doctrine of
the bodily resurrection (John v. 28 f. ; i Cor. xv. 53 f. ;
I Thess. iv. 13-18), was a stumblingblock to many.

1 vofiyv e^ei.

148 SECOND EPISTLE TO TIMOTHY. [11. 14-26.

With a morbid idealism, or the false dualism which holds
the material body intrinsically evil, men affixed a spirit-
ual meaning to death and resurrection, " allegorized away
the doctrine and turned all into figure and metaphor,"
referring the resurrection to the new life of fellowship in
Christ. This precious truth (Rom. vi. 35 ; Eph. ii. i, 6;
Col. ii. 12), a striking analogy to the bodily resurrection,
the false teachers pervert into a denial of it, and over=
throw the faith of some, as they did with their logo-
machy (15; Tit. i. 11). As this heresy, that the resur-
rection has already taken place, is still extant, men should
be warned of its disastrous results, and the Church must
ever firmly hold and preach the certainty of a future res-
urrection as an integral part of the Christian faith (Acts
xxiv. 15). Howbeit^ the firm . . . standeth. The over-
throw of faith experienced by some suggests by way of
contrast the figure of a foundation which cannot be over-
thrown. The unsettling action of the errorists may over-
turn the faith of some originally resting on it, but the
foundation itself, God's foundation, that laid by Him,^
standeth,^ solid, firm, immovable. Whatever else may
totter or perish, against that which God has founded the
gates of hell shall not prevail (Matt. xvi. 18). A variety
of interpretations has been given to "foundation." As
the "foundation" becomes in 20 a great house, it un-
doubtedly^the Church (i Tim. iii. 15). It is designated
by its "foundation" (Bib. Comm.), " because the antith-
esis is to the baseless fabrics of heresy." Ellic. : " To
mark it as a foundation placed in the world on which the
whole future building rests " — the Church's development
and perfection are gradual — " and to convey the idea of

1 ^EtTo/ involves an "apposition to a preceding clause, and meets a pos-
sible objection." ^ Gen. of origin.
8 aTEptoc; and tan/Ktv verst(s avarfjETTovoi, iH.

11. 14-26.] CHAPTER II. I4fj

its firmness, strength and solidity." With its foundation
secure the Church abides, whatever the efforts to shake the
fabric, whatever the fate of some of its misguided mem-
bers. Having (seeing it hath) this seal. The proof of the
immovable security of the Church may be read upon its
seal. The inscription wont to be placed on door-posts
and foundation stones (Zech. iii. 9; Rev. xxi. 14; cf.
Deut. vi. 9 ; xi. 20) is referred to, as engraved on the
seal, the guarantee of its binding, inviolable character.
There stands out boldly on the corner-stone the legend,
" whereby the peculiarity of the house of God built there-
upon is expressed, and also security for its imperishable
continuance is given " (V. O.). The Lord .... his,
doubtless an allusion to Num. xvi. 5, though it is also
" a reminiscence of the word of the good shepherd "
(John x. 14, 27 ; cf. Matt. vii. 22, 23). Knoweth implies
a living causal relation (Gal. iv. 9 ; Ps. i. 6), their security
within the fold. Beng. : " He knows his own in love,
nor ceases to know them, but always preserves them as
His," " a word of comfort for the believers exposed to
the destructive influence of the heretics." The reverse
side of the seal bears an inscription of warning : Let
everyone . . , The indestructible firmness of the Church
of God is perfectly secured by two distinctive marks
stamped upon every lively stone (i Pet. iii. 5), upon every
member : the security and hope of the believers, on the
one hand, their duty and responsibility, on the other.
And the two bear to each other a vital relation.
Man's obedience is the correlate and the fruit of God's
grace. Christ takes care of His own, none can pluck
them out of His hand, but they must desist from sin.
This sentence may be taken from Num. xvi. 26 or Is.
Hi. 11; it is an idea pervading the whole Scriptures.
Nameth the name of may=" call on the Lord" (22);

150 SECOND EPISTLE TO TIMOTHY. [11. 14-26.

better, those who confess His name as that of their Lord
and their God (i Cor. xii. 3 ; Acts xix. 13). Let every
one who responds to God's salvific knowing of him, and
who in turn puts his trust in the blessed name of the one
who thus knows him, depart from unrighteousness, the
end and aim of the Lord's knowing him. V. O. : " The
invocation of His name is completely inseparable from a
renunciation of unrighteousness " (Tit. iii. 8). He adds :
"A building which demands holiness carries within itself
no ground of dissolution and overthrow." Unrighteous=
ness=(HUTH.) : " The sum total of everything opposed
to God, including heresy." While only those whom
" the Lord knoweth " and who " depart from unrighteous-
ness" constitute in reality the communion of saints,
while only those who have the seal of grace and holiness
are " lively stones " in the temple, yet ^ (now) in
a great house like the Church there are not only
vessels of different material, varying from gold to
earthen ware, but also designed for different ends,
some unto honour, and some unto dishonour. The ves-
sels of God's house differ in quality and serviceableness.
Ellic. : " Li 19 the Church is regarded more as an
invisible, in this verse more as a visible community, the
former its essential character, the other its outward
aspect." The classification presented by the metaphors
is not to draw a distinction between " the members of
rich gifts and spiritual attainments and members whose
gifts are few and inferior" — the latter are not vessels foi"
"dishonor," but the distinction between genuine and spur-
ious members, those faithful and those Christians in name
only, the former consisting of precious and durable
material proof against fire, the latter of base material,

1 (5f, antithetic to meet the tacit objection that there may be evil in the
Church.

II. 14-26.] CHAPTER II. 151

fragile and yielding to fire. WiES. : " Each class, how-
ever, contains degrees within itself " (Matt, xiii. 24, 30,
47). With a structure so vast as the Church, it cannot
be otherwise. " Evil and imperfection are mingled
with the good," the enemies of the Gospel are within
its own household. God so wills it. The distinction
appears more clearly from the different ends subserved
by the vessels respectively : Some unto honour and [but]
some unto dishonour, some for honorable purposes, occa-
sions of state, some for trivial, contemptible uses. The
honor or shame does not attach to the house, nor to the
owner of the vessels, but to the vessels themselves. In
the various uses made of them they are qualitatively
characterized by the terms of " honor " or " dishonor."
Evil men, whose life and teaching oppose the Gospel, have
a place in the great house, but what a place ! If a man
therefore . . . — " encouraging^ and consolatory exhorta-
tion, not without special reference to Timothy " — purge ^
himself from these. Beng. : " By purging himself, go
forth from these vessels unto dishonor." The utmost
freedom of power to depart is implied. Even though
unsound and impure men are outwardly connected with
the Church, Timothy can withdraw from their fellowship,
" abstain from the evils of faith and practice by which
they are defiled " (i Tim. vi. 5 ; Is. lii. 1 1 ; 2 Cor. vi. 17),
and thus a man, any man, may become » vessel unto
honour, an ornament of the house of God (Tit. ii. 10). Not
communion with errorists, but separation from them be-
comes our duty and this inward separation (cf. 19), is
tantamount to the purification which is " the first requisite
if one would reach the high ideal of the Christian life set
forth in the words that follow." Sanctified, belonging to
the Lord and entirely devoted to Him. The nature of
1 EKKadaiptiv, I Cor. v. 7, an intensive form of Kadaipeiv.

152 SECOND EPISTLE TO TIMOTHY. [11. 14-26.

such a vessel is further described as meet^ for the
master's use, fitted directly for the service of the master
of the house, i. e. God (i Tim. iii. 15), and being so fitted,
the vessel becomes in the master's hand prepared ^ unto
every good work (Eph, ii. 10), " for every kind of useful
service " (iii. 17; Tit. i. 16)). Beng. notes two pairs in
the four clauses beginning with "unto honor." "The
first is explained by the second, the third by the fourth."
But 2 flee . . . Ellic. : " The previous indirect exhorta-
tion is now continued in a direct form both negatively
and positively." He must also free himself from corrup-
tion within. Self-purgation must include flight from
youthful lusts, the appetites and passions which char-
acterize and imperil youth and which are not extinct in
middle life (i Tim. iv. 12). Deliverance from these lusts
so hurtful to purity of heart is not found in dalliance
with them, or by their gratification, but in flight. A
positive devotion to the Christian virtues must, however,
correspond with the denial of vices. Hence and follow
after=(i Tim. vi. 11), which adds "godliness" before
faith and substitutes for peace " patience and meekness,"
which are virtually its equivalent (Rom. ix. 30 f. ; i Thess.
v, 15). Righteousness may be put first versus " unright-
eousness " (19). With them . . . the Lord (19), is joined
with " peace," a blessed virtue to be cultivated especially
with those who confess and worship Christ (Acts ii. 21 ;
ix. 14; Rom. x. 12; I Cor. i. 2) — "a genuine Christian
catholicity." Against some he must take a decisive
stand, "purge himself from these," " so much the more
shall he attach himself towards others, with whom he feels
united in the great cause " (V. O.). Out of a pure heart,

1 £vxpv<^Tov, "good for using," iv. 11 ; Philem. 11.
^ hg referring to the ultimate end contemplated.
* 6e youthful lusts are contrasted with " ready for every good work."

ir. 14-26.] CHAPTER II. 153

a limiting clause. We can only keep peace, " inner fellow-
ship and concord," with those who call on the Lord out
of a pure heart, a heart free from the lusts warned against
and throbbing with righteousness, faith, love and peace.
This was wanting to the heretics (i. 5). Hence Timothy
is once more warned against [the] foolish and ignorant
questionings with which they are occupied (i Tim. vi. 4;
Tit. iii. 9). Pursue the Christian virtues but refuse,^
avoid, steer clear of, the silly, insipid, abstruse specula-
tions, knowing, as you do, that they gender strifes,^
contentions (i Tim. vi. 4 ; Tit. iii. 9) versus " the love
and peace " which you are to cultivate. Strife is no part
of the work of the Lord's servant, here as often one
charged with the preaching of the Gospel. The servant
of the Prince of Peace must not strive,^ engage in con-
tentions, be a bitter controversialist. Such conduct is
irreconcilable with his calling. While the truth often
needs to be defended, there is no room nor excuse
for silly wranglings " which furnish material for
jangling and quarrelling." The Lord whose ser-
vants we are refused to be drawn into the quibbles of
the Scribes, yet he withstood and confuted their false
doctrines. Like His master the servant must be gentle,
mild, amiable, toward all with whom he comes in contact,
'•addressing them in a friendly manner," not with a con-
tentious bearing or with words of strife ; apt to teach
(i Tim. iii. 2), willing as well as able to teach, more ready
to teach than to quarrel; forbearing, not only patient of
wrong, but the opposite of irritable in teaching. Lifinite
patience and assiduity are the conditions of successful
teaching (iv. 2). " Gentleness " is to be exhibited toward

1 napucTov, i Tim. iv. 7 ; v. 11.

^ /xdxai James iv. i :=7r6?.ejj.ai versus eipi'/vri 22.

8 fidxeoffcu, fiaxui', 23.

154 SECOND EPISTLE TO TIMOTHY. [ii. 14-26.

all, meekness (Gal. v. 23 ; Epli. iv. 2), especially in cor-
recting ^ them that oppose themselves. Where one is
most liable to be arrogant or imperious in the face of
those who resist and contend against him when correct-
ing them, Timothy is to show a forbearing temper.
Those that oppose, probably all who oppose the word or
work of the Lord's servant ; those who are fond of con-
troversies, or have different opinions ; V. O. : " The false
teachers who, principally and diametrically, resisted the
pure doctrine of the Apostle, together, perhaps, with such
members of the congregation as were led away through
them." The definite, wilful, recusant heretic was to be
abandoned (Tit. iii. 10), while others who were unsound
in the faith were to be sharply reproved (Tit. i. 9, 13), but
the reproof must be administered with placid long-suffer-
ing. Its ultimate purpose, ever to be borne in mind as a
motive to the utmost patience, is the conviction of " them
that oppose themselves " if peradventure Qod,^ in the
hope that some time or other God's grace — Beng:
"This does not belong to human power" — may work in
them the conviction of their error, repentance, a change
of mind (Acts v. 31 ; xi. 18). Error like any other form
of "unrighteousness" (19) requires to be repented of.
Unto the knowledge 3 [acknowledgment] . . . Repent-
ance, a radical change of thought, is a necessary pre-
requisite, leading up to the attainment and acknowledg-
ment of the truth. The Gospel is the truth par excellence
(John i. 17; xiv. 6). Thus by a kindly, patient manner
the instrument of correction becomes the means of repent-
ance. The import of such repentance appears from its con-

1 7ratc5ei)«t', iii. 16; Tit. ii. 12; i Tim. i. 20; Heb. xii. 5 ff. disciplining,
training.

2 " Ob nicht etwa."

3 eniyvuffi^, full and thorough controlling knowledge, Erkenntniss.

II. 14-26.] CHAPTER 11. l^^

sequences : and they may recover themselves, or " and

so they," etc., depending on " if peradventure." Through
the change wrought in them by the Spirit, they are
enabled to recover themselves, to wake up as from a
drunken debauch. HuTll. : " The error into which they
had fallen is to be compared with the intoxication which
beclouds men's wits." The verb translated " recover
themselves "=to be restored to one's senses. The idea of
deliverance is supphed, for in a debauch one lies captive.
With the awakening from the stupor comes the ability to
recover himself out of the snare of the devil (i Tim.
iii. 7). V. O. : "The devil is represented as an author of
evil ; by his enticements are the false teachers not only
led captive, but also delivered over into slumber." Hav=
ing been taken captive [captured alive] by the Lord's
servant [Him] unto the will of God [His will] ; A. V. :
" Who are taken captive by Him at His will," Dou. :
" By whom they are held captives at His will." It is un-
certain whether the captor is " the devil " laying his
" snare," or the servant of the Lord bringing one unto
repentance and recovery from the snare. There is
doubt, also, whether " Him " and " His " [A. V.] refer
to the same subject or different ones. Either rendering
accords with the truth. Through their repentance they
were rescued alive (Luke v. 10, 2 ; 2 Cor. x. 5), reclaimed
from Satan's snare. If Satan be the captor here the last
clause admits of two renderings. He may have led
captive the false teachers according to ("unto") the
will of God, captured them so long as God wills, or He
captured them at his pleasure, readily ; they fell into
His hands an easy prey. " Will " appears emphatic and
thus favors the last rendering.

CHAPTER III.

1-9. But know this, that in the last days grievous times shall come.
For men shall be lovers of self, lovers of money, boastful, haughty, railers,
disobedient to parents, unthankful, unholy, without natural affection, im-
placable, slanderers, without self-control, fierce, no lovers of good, traitors,
head-strong, puffed up, lovers of pleasure rather than lovers of God; hold-
ing a form of godliness, but having denied the power thereof : from these
also turn away. For of these are they that creep into houses, and take
captive silly women laden with sins, led away by divers lusts, ever learning,
and never able to come to the knowledge of the truth. And like as Jannes
and Jambres withstood Moses, so do these also withstand the truth ; men
corrupted in mind, reprobate concerning the faith. But they shall proceed
no further : for their folly shall be evident unto all men, as theirs also came
to be.

But know, be assured of, ponder. Bib. Comm. solves
the connection by calling attention to the shock given to
those who had roseate expectations of Christ's kingdom,
by Paul's reference (ii. 19, 20, 26) to the gangrene of
heresy, the vessels for dishonor, etc. The foreshadowing
of further evils to come was, however, necessary, and so
Paul gives a dark prospect of evil times, evil men, evil
teachers, whose presence may already be traced in the
Church. In the last days (i Tim. iv, i), not the Gospel
epoch, the last divine dispensation, but the last period of
this era, which will immediately precede the personal
parousia of the Lord, " a world-period, the germs of
which, nevertheless, were then visible " (5, 6). Present in
the early days of the Church, their power will have a dread-
ful development in the closing period, when "the might
of the wicked shall be fully revealed in order to be com-
156

III. 1-9.] CHAPTER III. 157

pletely overcome " (HUTH.) (2 Pet. iii. 3 ; Jude 18 ; i Pet.
i. 5). When least expected grievous times ^ shall come, 2

ensue, set in, be present, a perilous period to the Church,
lit. difficult. Beng. : '' When it will be difficult to dis-
cover what should be done." For men ... In what
way Christian people will be confronted by temporal and
spiritual perils appears from the black catalogue of wicked
men described (2-8). The lamentable falling away noted
before (i Tim. iv. i) will be coupled with frightful im-
morality "notwithstanding the preservation of the Chris-
tian name and of Christian forms " (5). Timothy is not
to understand that for the first time men shall be what
Paul is about to describe, nor that all shall be such, but
it is argued from the article^ that the generality of men,
the average, will be such, " a greater number in the
Church than ever formerly " (Beng.). Lovers of self,
making themselves " the centre of their thinking, feeling,
willing and doing." This root evil, the essence of all
sin, the cause of all unrighteousness, is properly men-
tioned first (i Cor. X. 24). From its prevalence in the
Church now the last days, one would conclude, must be
imminent. Lovers of money, first begotten of the former
(Luke xvi. 14). i Tim. vi. 10 shows this sin to be a
second root of evil (i Tim. iii. 3). Boastful, haughty
(Rom. i. 30). Bib. Comm. : " Vaunting their supposed
superiority in words, nourishing the belief of it in their
hearts," with a strong mixture of contempt for others.
Railers, "slanderers," making a dagger of the tongue.
Used often with special reference to God (i Tim. i. 13), it
may have that reference here. " Slanderers " occurs in 3.
The contempt for one's fellows develops into insulting
language toward God. Ellic. : " The transition to the

1 Kaipoq, not simply " the time, but t'le state of things at the time."

2 ivcrijaovTai., Gal. i. 4. •' "I uvOfjuiroi,

158 SECOND EPISTLE TO TIMOTHY. [iii. 1-9.

following clauses is thus also very natural and appropriate ;
they alike reviled their heavenly father, and disobeyed
their earthly parents " — a sure symptom of grievous times
(Rom. i. 30), and the prolific source of the sins mentioned
next. Unthankful, both for material and spiritual benefits
(Luke vi. 35). Unholy (i Tim. i. 9), "to whom nothing
holy is holy." Without natural affection (Rom. i. 31),
" especially of the natural affection between parents and
children," insensible to the claims of nature. Implacable,
those who will not make a truce, as well those who do
not abide by one, covenant-breakers (Rom. i. 31). 51an=
derers, accusers, makebates (i Tim. iii. 1 1 ; Tit. ii. 3).
Without self=control, incontinent, not controlling their
passions (i Cor. vii. 5). Fierce. Beng. : " At once both
soft (yielding as to self-indulgence) and hard, untamed,
savage,'' brutal,^unmerciful (Rom. i. 31). No lovers
of good versus Tit. i. 8. The ungodly are haters
of good men, and of everything good (Rom. viii.
7). Traitors (Luke vi. 16; Acts vii. 52): "Men
with whom neither truthfulness nor faith is found."
Ellic. : " Betrayers most probably^ of their Christian
brethren." Headstrong, rash, headlong in action,
foolhardy (Acts xix. 36), acting not according to
principles, but as moved by prejudice and passion.
Puffed up, beclouded with vanity, self-deluded (i Tim. iii.
6 ; vi. 4). Lovers of pleasure . . . lovers of God, dev-
otees to pleasure rather than devoted to God (i John. ii.
15 ; Rom. xvi. 18 ; Phil. iii. 18). It is dreadful for men
to love any creature more than the Creator, but worst of
all is the love of pleasure in preference to the love of God,
the spring of every joy. Beng. : " Pleasure destroys the
love and sense of God." The state of society fore-
shadowed to exist in the last days of the Church is well

1 ^La^oXoi. " aKfMTdr 7vrsiis h/Kpari/q, Tit. i. 8.

III. 1-9.] CHAPTER III. 159

nigh as dark and revolting as that in the lowest stages of
paganism (Rom. i. 29 ff.). With the progress of civiliza-
tion the fierceness and baseness of unregenerate human
nature reach lower and lower depths, and there appears
" a new heathendom under a Christian name," and this,
too, among those holding a form of godliness, under
the shadow of Christianity. Their selfishness and
wickedness are masked under a show of piety. " A form
of godliness" (i Tim. ii. 9) signifies the appropriate and
necessary outward form of worship, not merely the ap-
pearance as over against the reality, but " the outward
appearance, not without some internal rudiment of god-
liness " (Beng.), contrasted with the essential inward and
pervading influence. Those hypocrites will hold on to
the form of godliness after having denied the power
thereof, rejected the power which cleanses, renews and
sanctifies men. Godliness has its " form," its means of
outward expression, and it properly has a " power " over
one's heart, but " form " and *' power "- do not always
coincide. The former may remain after the latter is
renounced. From these (also) ^ . , . (ii. 21). WiES.
connects with i : '" Know this' points to the effect which
such knowledge is to produce on Timothy," withdraw
from them, shun^ them, ''refuse" (ii. 23). HUTH. :
"These things avoid," but Paul has men in mind, a de-
praved class who are past feeling, with whom " instruction
in meekness " is of no avail, and toward whom Paul's only
duty is to keep clear of them. They must not be identi-
fied with the errorists (ii. 24-26) with whom they had much
in common. This injunction does not imply an expecta-
tion that " the last days " would fall within the lifetime
of Timothy, rather that Paul recognized in cases already,

1 EUic. : " nai specifies those particularly who are to be avoided."
^ anoTpirrov, EKTpeTricHai, i Tim. vi. 20.

l6o SECOND EPISTLE TO TIMOTHY. [iii. 1-9.

or soon to be, present, precursors and spiritual kith of
those prodigies of wickedness whose fully develoi)ed
character shall darken the last age of the Church (i John
ii. 18). Furthermore this warning is not designed only
for Timothy and his contemporaries. For of these are
they (of this sort), gives the ground for the exhortation
" turn away." Individuals of the classes depicted already
exist. From their description Timothy is supplied
with criteria by which their forerunners already in the
Church can be recognized. For of these are they that
creep into houses, like serpents. LUTH. : " Slip into
houses here and there." HUTH. : " Press into, with
a suggestion of secrecy." Their intrusion is covert and
furtive (Jude 4). WiES. : The false teachers, " since it is
precisely this immoral character, under the outward show
of piety, which the Apostle specifies as their leading
characteristic." By dissembling their real character they
steal into homes — in the East where females are rigor-
ously secluded — and take captive (Luke xxi. 24 ; Rom. vii.
23 ; 2 Cor. X. 5), subject to their seductive power, bind to
themselves with body and soul, silly women. The Greek
is a diminutive, designating a measurably contemptible
class of females, indicative of their weakness and
the ease with which they are led astray " (V. O.).
Founders of heresies and revolutionary agitators are
wont to have women among their first facile victims, fit
instruments to further their designs. These women have
three closely related characteristics. They arc laden (up-
heaped) with sins (Rom. xii. 20), and therefore readily
lend their ear to those who deceive them with promises
of deliverance. Those borne down by the weight of
their sins are peculiarly susceptible to soul-destroying
error. Led away by divers lusts " of the mind and of
the flesh " (iv. 3), combined with the burden of their overt

HI. 1-9.J CHAPTER III. 161

sins (Rom. viii. 14 ; Gal. v. 18). HUTII. : " Their internal
motive and spring of action are their manifold lusts."
Ever learning and never ... "A fine irony rendering
conspicuous the Apostle's hatred of this sham holy life."
With conscience laboring under a load of guilt, and at
the same time sensual passions finding the means and
excuse of their gratification in their seducers who pose as
their spiritual guides, though they be ever learning — iin-
pelled not by a love of truth, or by true repentance, but
by a morbid desire for entertainment or novelty — they
are never able to come to a knowledge of the truth, the
full saving acknowledgment of the truth (ii. 25 ; i Tim.
ii. 3). (Cf. John vii. 17.) Ellic. : "In their better
moments they might endeavor to attain to it, but they
never succeed." They cannot while in these toils. All
the more easily are they the prey of deceivers. And like
as Jannes and Jambres. These selfish and depraved her-
etics who for their wicked ends wear the garb of holiness,
are of a kind with those heathen magicians " who tried
their arts over against the miracles of Moses, and thereby
held Pharaoh back from faith in the word, and from obe-
dience of the command of God " (V. O.). According to
a widely-diffused tradition, the above were the names of
the principal magicians at the Egyptian court (Exod.
vii. 11). Both are mentioned by heathen writers. De-
spite their form of godliness, which bespeaks the love of
truth, these deceivers are withstanding the truth, thus
following the course and perhaps imitating the arts of those
famous pagan sorcerers. Like these they are also cor=
rupted " intellectually and morally," in mind, the medium
of communication with the Holy Spirit of God is polluted.
A "corrupted" mind is always blind and hostile to the
truth, and therefore bent on destruction. Reprobate
concerning the faith, not in a condition to stand its tests
1 1

1 62 SECOND EPISTLE TO TIMOTHY. [in. 10-17.

(ii. 15 ; Tit. i. 16 ; Rom. i. 28), the natural result of their
inward moral corruption. But they, " a word of comfort,"
" contrasting the opposition and its ultimate results."
Shall proceed no further. Calv. : " Confidence in vic-
tory animates Timothy for the contest." This is no
contradiction of the warning (ii. 16 f.), nor of the proph-
ecy in 13. It is not denied that error will advance, ex-
tensively as well as intensively, but it has its limits. Its
temporary spread is no prophecy of its real and ultimate
advance. It is to be noted that Paul does not attribute
the demoralization in the last days to the heretics — these
wicked heretics with their hypocrisy simply foreshadow
the developed wickedness of the future. For their folly
shall . . . tells why the march of error will be arrested.
Its very spread is the means of its exposure and over-
throw. The more rapid its expansion, the more speedy
its end. It betrays itself and " dies among its worship-
pers." Error is moral and intellectual folly," ^ want of
sense alike in the opinions and the conduct (6) of its
abettors. As theirs also came to be, lit. " as also that
(folly) of those men," whom the heretics are imitating,
was thoroughly exposed by Moses (Exod. viii. 18 f. ;
ix. 1 1).

10-17. But thou didst follow my teaching, conduct, purpose, faith, long-
suffering, love, patience, persecutions, sufferings ; what things befell me at
Antioch, at Iconium, at Lystra ; what persecutions I endured: and out
of them all the Lord delivered me. Yea, and all that would live godly in
Christ Jesus shall suffer persecution. But evil men and impostors shall
wax worse and worse, deceiving and being deceived. But abide thou in
the things which thou hast learned and hast been assured of, knowing of
whom thou hast learned them ; and that from a babe thou hast known the
sacred writings which are able to make thee wise unto salvation through
faith which is in Christ Jesus. Every scripture inspired of God /jalso profi-
table for teaching, for reproof, for correction, for instruction which is in

1 hvoia, dementia, Luke vi. 11.

III. 10-17.] CHAPTER III. 163

righteousiies.s : that the man of God may be complete, furnished completely
unto every good work.

But thou. In bright contrast with the deceivers whose
own work is their condemnation, Paul can appeal to
Timothy as to his own course. From Paul's own ex-
ample by which Timothy was first induced to attach him-
self to him, from the miraculous deliverances always
vouchsafed to Paul, from the certainty of persecution
befalling the godly, from the constant progress of evil
men and impostors, from the high prerogative of a pious
education, and finally from the power of the inspired
word, Timothy is to draw incitement and encouragement
to maintain faithfully the truth which he has so com-
pletely acquired. Didst follow,^ " fully followed up,
traced out and known." Tynd. : " Hast seen the ex-
perience of." The reference is not so much to Timothy's
companionship with Paul, as to his first becoming his
disciple, namely, after he had carefully followed up^ the
persecutions which Paul had undergone (Acts xiii, 50;
xiv. 5> 19)) a'ld which antedated Timothy's conversion
(Acts xvi. 3), as well as his teaching, conduct, purpose,
faith, etc. Embracing his instruction, imitating his con-
duct, sympathizing with his purpose, inspired by his
faith, witnessing his long-suffering, beholding his love,
amazed at his patience, sharing his persecutions and
afiflictions, Timothy had fully attached himself to Paul,
and continued his faithful follower (i Tim. iv. 6). He
followed after whatever lay in the path of the Apostle.
Conduct, mode of life (Acts xi. 23) ; purpose of remain,
ing true to the Gospel and to his calling, from which
sprung his manner of life. Faith, in its ordinary signifi-
cation as the ground of all action, as shown by the follow-

1 T:apt]K7ovf>, as in T.uke i. 3, " having traced the course of," etc.

2 Unless the Perf. form of some MSS. is accepted.

l64 SECOND EPISTLE TO TIMOTHY. [in. 10-17.

ing love. Long=suffering , . , patience. HuTH. : " The
former is applied to one who is not irritated, the latter
to one who is not discouraged " (ii. 10; Tit. ii. 2). By
these as guiding stars the course of Timothy's career had
been directed. V. O. : " The mention of patience gives
occasion for a still more definite communication respect-
ing the circumstances in which this Christian virtue par-
ticularly served his turn : " persecutions, sufferings — ex-
panding the idea of " persecutions," The two are related
as species and genus (2 Cor. xi. 24-28 ; Col. i. 24). What
things [such as^] befell me at ... " all sufferings of the
same nature as those endured at Antioch and in Pisidia "
(Acts xiii. 50). At Iconium, at Lystra (Acts xiv. 5,
19). Why, of all the cruel and bloody persecutions in-
flicted on Paul, these were singled out for Timothy is a
question variously answered — possibly because of their
severity (Acts xiv. 19). Timothy being furthermore well
acquainted there, they came early to his knowledge, and
along with Paul's brave endurance made a profound impres-
sion upon his mind, leading to his adoption by Paul as his
colleague. It is obvious from 14 that Timothy's earliest
recollections of Christianity were called into the fore-
ground as a means of powerful encouragement. What
... I endured, such as, what examples of, sharp, deadly.
HUTH. makes the verb emphatic, reminding Timothy
" that the persecutions had been borne undaunted!}-."
This serves as a transition to the glorious rescue out of
them all by divine interposition. Great as they were,
perilous to soul and body, yet God vouchsafed him a
mighty deliverance out of them all (iv. 17; Ps. xxxiv.
17). His rescue in every instance, like his sufferings,
was presented to Timothy as an impressive appeal to
endure fiery trials for Christ's sake. To this is added as
1 olo^, "shows the vveightiness of the matter in hand," otovf Suj-j^ovg.

III. 10-17.] CHAPTER III. 165

a further incitement to willing endurance, the sweeping
observation, yea, and all . . . Chrvs. : " Be not dis-
turbed, . . . such is the nature of the service." Such
persecutions are not exceptional, they are the inevitable
lot of all that would livei godly, that in spite of all oppo-
sition are minded to. Unless you deny your calling and
abjure the faith altogether, you can expect nothing else
than to pass into glory through suffering. The full
import of this is not found in "the then existing situa-
tion " which threatened outward persecution to all
Christians. In Christ Jesus, in life-union with Him.
Beng. : " There is no godliness out of Christ Jesus,"
This world is no friend to grace, but its enmity is ever
provoked by the contrast of piety be it never so sweet
and attractive, and by the testimony thus borne against
its sins (John xv. 19; xvi. 33; Matt. v. 1 1 ; x. 22-38; i
Thess. iii. 3). But evil men and impostors 7rrjr;/.9 those
who are resolved to live godly. The subject reverts
to the description of the heretics (9). Paul does not
mean to draw a contrast between suffering for holiness'
sake and unimpeded progress in wickedness. Rather
would he " remove from Timothy the possible miscon-
ception that he would be able to disarm wholly the
enemies of the truth by a godly walk and endurance."
" Impostors,"^ not a species of " evil men " but a more
specific appellation of those false teachers who in 8 are
compared to the Egyptian sorcerers. Wax worse and
worse, not a contradiction to 9. Here the intensive
progress is meant, there the extensive, here the advance
to greater wickedness, there the increasing extent of its
influence. The effect of error on the individual subject

' dt'hwTtq, the governing determination.

'^ )<)riTtx, enchanters, those using magic arts,=/^«;'", Acts xiii. 6, 8 ;
viii. 9. It is not certain that the heretics employed sorcery.

l66 SECOND EPISTLE TO TIMOTHY. [in. 1&-17.

does undoubtedly proceed from one stage to another.
How, is obvious from the last clause, deceiving and
being deceived. The two go hand in hand. Those
leading others astray are themselves led astray, the blind
leading the blind. Men leading others into error cannot
possibly themselves remain in the right. The very
essence of error is deception. But abide thou,i in com-
plimentary contrast with the deceivers. While others
plunge ever into deeper depths of error, do thou stay,
stand fast in the things which thou hast learned, " in the
way already struck upon." Hast learned (x. 15 ; ii. 2),
and hast been assured of, convinced for certain — ampli-
fication and emphasis of the former. Timothy was con-
vinced of the truth of what he learned. V. O. : " With-
out this subjective conviction of the heart, it would not
have been possible for him amid so many persecutions to
hold out in the things he had learned." This is moment-
ous advice to all teachers — to stand by their convictions,
whatever their temptation respecting novelties, alleged
discoveries, advanced thought and so forth. Knowing 2
(as thou dost) of whom, " not from an unknown and sus-
picious quarter, but from a quarter which deserves thy
highest confidence." Paul claimed infallibility for his
teachings. A touch of the heart may also be intended
by this reminder of his teacher, especially if " whom " is
plural, including not only his spiritual father with whom
he was so long and so intimately associated, but also his
mother and grandmother who from infancy had taught
him not only the sacred writings, but also the Gospel
(Acts xvi. 3). The fact that from earliest childhood he
had been under the power of divine truth (i. 5), and had
been thoroughly confirmed in it by an inspired Apostle,

^ /ievt versus TT-puKdrrre, 1 Tim. ii. 15; Jolin viii. 31.

2 eldus " usually denotes not only knowledge but also reflection."

III. ia-17.] CHAPTER III. 167

should prove a strong incentive to adhere faithfully to
the truth. And that from a babe. Timothy not only
had excellent teachers, but he was well instructed in the
Scriptures themselves, — the medium, the voice of the Holy
Spirit — and that from earliest childhood, the age best
adapted for spiritual impressions, " diffusing firmness
throughout the whole life." At five, Jewish children be-
gan to read the law. Sacred writings [Scriptures ^J : the
O. T. containing the especial revelation of God to His
chosen people, wliich are able . . . unto salvation.
Beng. recognizes here the " sufficiency and perfection of
the Scriptures." This is their enduring property, " the
power to make wise, to make so wise that one becomes
actually, for one's self, a partaker of salvation " (V, O.).
They impart true wisdom (Ps, xviii. 8 ; civ. 22 ; cxviii.
98). Even the O. T. has this unique power, to make one
wise unto salvation, under the limitation, however,
through faith which is in Christ Jesus (i Tim. iii. 13).
Without faith neither wisdom nor salvation is possible,
and this is therefore always a subjective prerequisite for
a right use of the O. T. Not every one who reads or
studies it has salvation, but he who has faith directed
toward the Saviour it promises. V. O. speaks of the
Christian's faith as the torch which lights up the dim
revelations of the O. T., but it is also true that the O. T.
like the N. T. offers salvation through atonement, and
this atonement has its realization in Christ Jesus alike for
those w^ho lived before His advent and for those born
after it. Note, that apart from " faith in Christ " the
Scriptures have no saving power ; and, that the fruit they
bear is the best evidence of their divine origin.

That fruit consists not only in personal salvation, but

1 ypd/ifiaTa, only here in N. T., except John vii. 15, where 'hjm is wanting.
Other passages useypaip?/, or ypa(j>ai ; Rom. i- 3, }pa(j>ai aytai.

l68 SECOND EPISTLE TO TIMOTHY. [iii. 10-17.

in other practical results. The Scriptures with their
marvellous saving and sanctifying power (John xvii. 17),
subserve also the purposes of Timothy's pastoral office,
they are serviceable, profitable for teaching, for reproof,
for correction, etc. What is sufficient for his own salva-
tion answers also for all the exigencies of the ministry.
Every Scripture (writing) ^ inspired (by) of God . . .
LUTH., Doc, and Rev. are doubtless correct. The con-
text gives no occasion for affirming the inspiration of the
Scriptures as a whole, but, that being assumed, Paul
directs attention to their various practical applications in
pastoral duty. Bib. Comm. : " Scripture (without art.)
= always a passage, portion, or perhaps book of the
sacred writings." Ellic. holds that the amount of ex-
ternal evidence (Mss., Verss., etc.), for this construction,
coupled with the internal evidence, it seems impossible
to resist, although the inspiration of '* every separate por-
tion of the Holy Books is implied." " Inspired " of God,
God-breathed (2 Pet. i. 21), a term found only here and
offering no support for any theory touching the mode of
inspiration. The rendering of Cremer — no mean author-
ity— " God-breathing," " filled and overflowing with the
divine Spirit," is suitable to what follows and is supported
by the observation of Beng. : " God breathed not only
through the writers while it was written, but also whilst
it is being read, God breathing through the Scripture and
the Scripture breathing Him." What honor, what value,
an Apostle attaches to the O. T., in making it not only a
means of personal salvation, but a source of authority,
and charging one who had long received instructions
from his own lips not to be bound by him alone, but, in
every part of his office, to avail himself of Scripture in-
spired equally with the Apostle. Its use is boundless.

1 ypa^ij Ot6TrpivaTo^=hi)a ypdfiaTTa, i c.

III. 10-17.] CHAPTER IIL 169

It furnLshes material for doctrine, didactic instruction,
the knowledge of the truth ; for reproof (iv. 2 ; i Tim. v.
20; Tit. ii. 15), "convincing us of sin and rebuking us
on account of sin" (HuTll.). Conviction of doctrinal
error is included ; ^ for correction, lit. placing right again,
" restoration of the weak or erring to the right way ; "
for instruction [discipline] which is in righteousness
(ii. 25 ; Sir. xviii. 13), teaching and exercising the believer
in the duties which have their proper sphere of action
" in righteousness," i. e. conformity to God's law (Eph.
vi. 4; I Tim. vi. 11). Ellic. sums up the uses of Script-
ure thus : " It teaches the ignorant, rebukes the evil and
prejudiced, restores the fallen and erring, and trains in
righteousness all men " — an obvious climax. That the
man of God. Whether this refers to Timothy in his
oflice (i Tim. vi. ii), or is a general designation of the
Christian " who by the Holy Spirit is born of God and is
related to God," matters not. Holy Scripture is univer-
sall}^ applicable. A wonderful book ! May be complete
" in all parts and proportions," the purpose for which
Scripture is intended (John xvii. 17). This predicate
which lit. = fitting, adapted, " having special aptitude for
given uses,"^ receives its full explanation in the last clause
furnished completely unto every good work, thoroughly
fitted and skilled, fully equipped for all the duties de-
tailed in 16, for any good works whatever.

1 i:-jrav6p6tjaiv, " recalling a man from wrong to riglu."

■■^ i^lipTLaflivoQ, dfJTCOC.

CHAPTER IV.

V. O. : " Hastening to the end, the Apostle recapitu-
lates once more, in few words, all his previous admoni-
tions," enforcing them by the perverse propensity to
error and by the imminence of his departure.

1-8. I charge thee in the sight of God, and of Christ Jesus, who shall
judge the quick and 'the dead, and by his appearing and his kingdom;
preach the word ; be instant in season, out of season ; reprove, rebuke, ex-
hort, with all long-suffering and teaching. For the time will come when
they will not endure the sound doctrine ; but, having itching ears, will heap
to themselves teachers after their own lusts ; and will turn away their ears
from the truth, and turn aside unto fables. But be thou sober in all things,
suffer hardship, do the work of an evangelist, fulfil thy ministry. For I am
already being offered, and the time of my departure is come. I have fought
the good fight, I have finished the course, I have kept the faith : henceforth
there is laid up for me the crown of righteousness, which the Lord, the
righteous judge, shall give to me at that day : and not only to me, but also
to all them that have loved his appearing.

I charge thee, solemnly adjure thee. How the interests
of the Church weighed on the great heart of the Apostle !
(i Tim. V. 21 ; vi. 13; cf. ii. 14). In the sight of . . .
Jesus — " both as invisible witnesses considered person-
ally present " — who shall [will hereafter] judge (Acts x.
42 ; I Pet. iv. 5). The consciousness of our accountability
is one of the most powerful incitements to fervent and
steadfast zeal. The quick and the dead, those who will
be alive at His coming, then suddenly to be changed
(i Thess. iv. 16 f. ; i Cor. xv. 51 f.), and those who shall
have fallen asleep, then to be awakened (John v. 27-29).
And [I charge thee] by his appearing (i Tim. vi. 14),
170

IV. 1-8.] CHAPTER IV. 171

His revelation and return in glory versus His coming in
humiliation ; and his kingdom, His reign of glory signal-
ized by His appearance (i Tim. vi. 14, 15). The judgment
before which Timothy is summoned will take place amid
the tremendous scenes of Christ's coming and enthrone-
ment, and the dread array of all this placed before his
mind by the dying Apostle, is calculated to add meas-
ureless force to his final charge. Preach the word, i. e,
the Gospel, the whole of it (ii. 9 ; cf. 8). The emphasis is
on the verb, which means an open announcement, a loud
proclamation, the foremost and greatest duty of one hav-
ing charge of a Church. Be instant ... of season,
closely to be joined with " preach the word," which is
more precisely defined by this. LuTH. : " Persist, draw
ne^r with the word," press it on men, be urgent, " at or-
dinary and proper times and beyond these." DeW. :
" Whether the time seems to thee seasonable or unsea-
sonable for it." Some: "take opportunity or make it "
(Ezek. ii. 5 ; cf. Matt. vii. 6). Reprove, " includes blame
of everything blameworthy." Rebuke, stronger than the
former: "blame with decided manifestation of dislike"
(Jude 9). Exhort. HUTH. : " This needs to be joined
with blame in order to cause edification ; blame by itself
embitters, exhortation by itself is ineffectual." For all
this the Scriptures are both authority and armory (iii. 16).
With all long=suffering . . .'' in every exhibition of long-
suffering and every method of teaching." The observ-
ance of a right temper and manner is all-important (iii.
10; ii. 24, 25). The true pastor must proceed not with
harshness or impatience, but \\ith all gentleness and
sweetness. For the time will come . . . The dark
future when men will not endure the sound doctrine is
a powerful consideration for urgency in preaching the
word while men yet hear, and for fidelity in all pastoral

172 SECOND EPISTLE TO TIMOTHY. [iv. 1-8.

duties (ii. 16, 17; iii, I ; I Tim. iv. i, 2). In coming days
neither their hearts nor their ears will give heed to " the
sound doctrine " (i. 13 ; i Tim. i. 10; vi. 3 ; Tit.i. 9; ii. 1, 2),
" the original apostolic doctrine, founded upon the facts
of redemption and tending to godliness," that which
stands opposed to the myths and babblings. Men will hold
pure saving doctrine "intolerable, because not consistent
with their desires." The time seems to have come — in
great part, making the exhortation to Timothy a trumpet-
blast to the ministers of Christ to-day. Notice, that
Paul like his Lord gives no roseate views of the Church's
future. But, having itching ears, lit. according to their
own itching ears. This may refer to a desire to be tickled
with novelty or variety, a prurient eagerness for excitement
or flattery, probably the desire of having something
different from what the sound doctrine presents to them.
Heap to themselves teachers.i A large number and cease-
less change of teachers will gratify them. This con-
temptible conduct is due to their own lusts, zrrj-wj- obedi-
ence to the divine word to which all are bound. In lieu of
welcoming divinely commissioned teachers of truth,
" their own lusts " and prurient ears determine their
choice of teachers. " They seek instructors like them-
selves," " like people, like priest." Supplied with a
plenty of teachers who pander to their lusts, they turn
away from the truth, and turn aside unto [the] fables,
those of the false teachers (i Tim. i. 4 ; iv. 7 ; Tit. i. 14).
V. O. : " Expressions of their own wisdom, without
ground historically, untenable doctrinally, and without
aim or uses practically." Beng. : " The ear of man does
not brook teachers who are opposed to the lusts of the
heart," and this is the eternal punishment for turning

IV. 1-8.] CHAPTER IV. 173

away from the truth, that men become lost in the whirl-
pool of fable and fabrication (2 Pet. i. 16). But be thou
(iii. 10), versus these false teachers and their deluded
victims, who stupefied by error have sunk into its quick-
sands, be thou sober. The idea of watchful is included,
versus the state of spiritual intoxication which marks
the devotees of error (iii. 26 ; i Cor. xv. 34 ; i Thess. v.
6 ; I Pet. iv. 7). The utmost caution and clearness of
mind is required so as to escape being entrapped by the
impending dangers, and to be able to warn against them.
In all things, all parts, all circumstances. Suffer hard=
ship (ii. 3, 9 ; cf. i. 8). Work of an evangelist, " a magni-
ficent term." Timothy is not to be identified with the
evangelists proper (Acts xxi. 28), who were distinct alike
from Apostles and from pastors and teachers (Eph. iv.
1 1). Titus and others were subordinate co-workers with
the Apostles, and were evangelists in the same sense as
the latter themselves were. Hence, do thou pro-
claim the Gospel (2\ the most effectual antidote
to false doctrine. Fulfil thy ministry. This included
more than preaching. LUTH. : "Execute" (Col. iv. 17;
Acts xii. 25\ perform it in the full measure of its ef-
ficiency, in the entire sweep of its activity. This final
twofold exhortation, an expressive summary of the ex-
hortations of both epistles, is tenderly enforced by a
reference to Paul's own approaching end. For I, versus
" thou " (5), I must go soon, you must be all the more
careful. Am already being offered, lit. poured out as a
drink-offering, referring to the libation " poured by the
Jews about the altar, and by the heathens on the victim,
at the sacrifice'' (Phil. ii. 17). I recognize in my sore
afflictions the concluding act of the sacrifice. The liba-
tion of which his imminent death reminds Paul, almost
the last words he ever dictated, refer not only to the

174 SECOND EPISTLE TO TIMOTHY. [iv. i-8.

completion of his career as a sacrifice to the Gospel, but
as the drink-offering, composed of a little wine and oil,
was poured as a kind of supplement upon the victim of-
fered, so he connects his own death with that of the one
great sacrifice of his Lord (Col. i. 24). The time of my
departure [dissolution] is at hand, " near at hand," To
Paul as to Peter was vouchsafed a premonition of the
nearness of death (2 Pet. i. 14). In this prospect the
martyr hero is alike conscious of his own faithfulness,
and confident of the heavenly reward which awaits him.
I have fought . . . The order should be reversed ac-
cording to the Greek, with emphasis on the first terms
of each clause : " The good fight I have fought, the course
. . . the faith I have kept." Lit. the good contest I
have waged, the general agonistic metaphor including all
the contests in the games, and here, as in i Cor. ix. 25,
specifically the foot-race (i Tim, vi. 12). What a con-
flict his career has been ! He now stands at its goal,
the struggle is all but over, the race of his life and of his
ministry. (Cf. Acts xx. 24). Bib. Comm. : " Observe the
harmony between his hopes there and their fulfilment
here." The faith 1 . . . the real thing now without a
figure, probably not so much his subjective faith, as the
faith entrusted to him by his Lord (i. 14). In the im-
mediate prospect of the judgment-seat, in a dying
retrospect of his career, Paul can af^rm that he has
never surrendered, never compromised an iota of the
faith (i Tim, i. 1 1 ; vi. 20). What he kept to the end it
devolves on Timothy and upon all believers to do likewise.
Henceforth, or " as to the rest," nothing remains but the
awarding of the prize which is laid up, set aside
and kept ready for me (Col, i, 5 ; i Pet, i, 4 ; Matt. vi.
20). To him the bitterness of death is past, the next
act is to take the crown — the prize borne off by the victor

IV. 1-8.] CHAPTER IV. 175

in the race (7)— of righteousness, generally viewed as=
virtue, right conduct, conformity to the law of God (ii.
22 ; iii. 16). The end and aim and substance of Chris-
tianity is righteousness. But as righteousness is imputed
to faith, we may understand " the crown of righteousness "
to be the fullest realization both of imputed and in-
wrought righteousness. Huth. : "The perfect state,
granted at the judgment to the believer by the sentence
that justifies him." (Cf. James i. 12 ; i Pet. v. 4; Rev. ii.
10). Which . . . the righteous judge (2 Thess. i. 6, 7),
perhaps versus the unrighteous one, the execution of
whose sentence also awaits Paul, but the title may be
called forth by " the crown of righteousness." The
character of the judge imparts its quality to the gift he
bestows. The judge is " the Lord, our righteousness."
No doctrine of merit in opposition to the entire Pauline
system is taught here. The grace which justifies gratui-
tously also rewards him who has amid all hardships
and conflicts persevered in his justified state. At that
day (i. 12, 18), the day of final rewards, the day of Christ's
personal appearing (i). V. O. : " The interval between
His death and that moment is rolled up into a minimum."
To all them that have loved (and do love) his appear=
ing. *' This," says Beng., " is a great additional source
of joy to Paul." He has no exclusive claim to the crown,
it will be given to all " who in this mortal life have
longed for the appearing of the Lord," " who in love ^
for him wait longingly for His second coming" (i ; i
Tim. vi. 14; Tit. ii. 13). At iii. 12 persecution is made
general, here its reward.

Personal matters, which have been reserved to this
point, requests, information, salutations, occupy the re-
mainder of the epistle.

1 ayaizau, to cjesire something future, i Pet. iii. 10.

176 SECOND EPISTLE TO TIMOTHY. [iv. 9-22.

9-22. Do thy diligence to come shortly unto me : for Demas forsook me,
having loved this present world, and went to Thessalonica ; Crescens to
Galatia, Titus to Dalmatia. Only Luke is with me. Take Mark, and bring
him with thee : for he is useful to me for ministering. But Tychicus I sent
to Ephesus. The cloke that I left at Troas with Carpus, bring when thou
comest, and the books, especially the parchments. Alexander the copper-
smith did me much evil : the Lord will render to him according to his works :
of whom be thou ware also ; for he greatly vvithstood our words. At my
first defence no one took my part, but all forsook me : may it not be laid to
their account. But the Lord stood by me, and strengthened me ; that
through me the message might be fully proclaimed, and that all the Gentiles
might hear : and I was delivered out of the mouth of the lion. The Lord
will deliver me from every evil work, and will save me unto his heavenly
kingdom : to whom be the glory for ever and ever. Amen.

Salute Prisca and Aquila, and the house of Onesiphorus. Erastus abode
at Corinth : but Trophimus I left at Miletus sick. Do thy diligence to
come before winter. Eubulus saluteth thee, and Pudens, and Linus, and
Claudia, and all the brethren.

The Lord be with thy spirit. Grace be with you.

Notwithstanding the halo of glory which already en-
circles his brow, Paul has still a few earthly concerns, " a
great number of little commissions and wishes as a last tes-
tament, which meanwhile open to us a deep insight into his
heart." Do thy diligence, " do thy best " (21 ; Tit. iii. 12).
Paul had probably reserved certain communications to be
made personally to Timothy, but evidently one motive
for this request lay in that genuine human feeling which
longs to have present in the last hour those nearest us,
and in the fact that those hitherto with him had forsaken
him, leaving him without sympathy or support. For
Demas (Col. iv. 14; Philem. 24) forsook me, left me
in the lurch (16; 2 Cor. iv. 9), shrank from the duty of
bravely and tenderly supplying the captive, suffering
Apostle with the ministrations of Christian sympathy.
Having loved [because k.c loved] safety and ease and the
fleeting pleasures of this present world (age), ^ the pres-
ent visible course of things over against the future invis-
1 alidv, Eph. ii. 2, often includes an etjiical sense.

IV. 9-22.] CHAPTER IV. 177

ible world for devotion to which Paul had sacrificed all.
To Thessalonica, perhaps because it was his home and he
ran little risk of persecution there, or of self-sacrificing
obligations. Of Crescens we have nothing but legend.
Galatia ^ according to the Greek FF.=Gaul in Europe.
Titus to Dalmatia, on the eastern coast of the Adriatic
(Rom. XV, 19). Titus would be near Nicopolis where
Paul desired to meet him. Only Luke, his well-known
companion, and (Acts xvi. 10 ; xx. 5 — xxi. 18 ; chap, xxvii.;
Col. iv ; 14; Philem. 24) the beloved physician, author
of the third Gospel and of the Acts. Of his companions
and assistants he alone remains. Other friends were not
wanting (21). Take Mark, and bring him, bring me Mark,
doubtless the author of the second Gospel whom Paul
had deemed unfit to join the second missionary tour, but
whom he had later learned to esteem (Acts xiii. 13 ; xv.
38 f. ; Col. iv. 10). For he is useful 2 . . . for ministering.
Though he quailed before the trials of missionary work
he could render valuable services to Paul in his captivity.
Luke was with him. Mark he directed to be brought.
Probably neither of them had as yet written his Gospel,
and who can doubt that both would receive from Paul
momentous impressions bearing upon their writings. In
Luke these impressions are easily traced. But"^Tychi=
cus (Acts XX. 4, 5 ; Tit. iii. 12 ; cf. Col. iv. 7 ; Eph. vi. 21)
I sent to Ephesus — perhaps to take Timothy's place dur-
ing his absence in Rome. With Trophimus (20) he accom-
panied Paul from Macedonia to Jerusalem. Paul simply
explains how he came to be left alone. The absence of
others is accounted for in 20. The cloke ... at Troas,
either a cloak-bag, covering or case for books, or more
probably a regular travelling cloak rendered necessary by

1 Some texts have TaXk'ia. 2 ih ^^M,aTi>q, ii. 21.

8 f5f may refer to a suppressed thought.
12

lyS SECOND EPISTLE TO TIMOTHY. [iv. 9-22.

the approach of winter (21), the Apostle with true phil-
osophy preparing for living while expecting death very
soon. Of Carpus nothing is known. The visit referred
to is generally accepted as different from that in
Acts XX. 6, which occurred six years previous.
The books, especially the parchments, the former
written on papyrus, the latter and more valu-
able on rolls of parchment. The inspired Paul did not
dispense with books, but whether they were sacred or
secular, or what they were, is idle conjecture. Alexander
. . . did [shewed] me much evil, exhibited towards me
much ill-treatment, "outward acts of injury and wrong."
Perhaps he had given malicious testimony against Paul
at his first defence (16). To this is added that he greatly
withstood (contradicted) our v^'ords, by which some un-
derstand resistance to the preached word. Our, both those
of Paul and Timothy, and probably at Ephesus. He is
still around and is a dangerous man. Hence, of whom
be thou ware also. " This may refer both to Timothy's
presence and his future stay in Rome." He may or may
not=i Tim. i. 20. The Lord will render to him, or
" The Lord render," etc. Even the latter reading gives
no ground for reproaching Paul with a revengeful spirit. It
was not the " much evil " Paul had suffered from him, but
his opposition to the Gospel (Acts xiii. 9, 10), which called
forth this imprecation. Paul's personal feeling towards
those unfaithful to him appears notably from 16. Regard-
ing Alexander he acquiesces in, or calls for, the will of the
Lord towards a man who persists in opposing the Gospel
(i Cor. XV. 22; Gal. V. 12). At my first defence, can
hardly refer to that which occurred during his first im-
prisonment (Phil. i. 7), Timothy having been present.
Probably a previous hearing during the present imprison-
ment is meant, in contrast .with another to come. No

IV. 9-22.] CHAPTER IV. lyn

one took my part. Roman law allowed the accused an
advocate or counsel, and an orator who made the speech
for him, and Christians availed themselves of this right.
But Paul had neither, no one to raise a voice in his de-
fence, though he must have had many distinguished
friends at Rome (Phil. i. I3;iv. 22). But all forsook
me, doubtless " from fear of becoming involved in the
probably unfavorable issue of his suit." This cow-
ardly conduct — and here we see into the depths of his
heart, — cruel and wicked as it was, he prays God may it
not be laid to their account, interrupting the narrative to
interject the prayer of Christ (Matt. xxvi. 41), and of
Stephen (Acts vii. 60). Forsaken like his Lord in im-
minent peril, and by his dearest friends, he was also like
him not alone (John xvi. 32 ; Luke xxii. 43). He had a
Defender, an invisible Onc,who when all men deserted him,
kept close by him, and strengthened him, gave him courage
to testify openly and power to endure (Matt. x. 19, 20 ;
Phil. iv. 13 ; I Tim. i. 12), did more for him than all his
earthly friends could have done. The Apostle is, how-
ever, so impressed with the higher and greater purpose
subserved by his deliverance that he loses all thought of
himself before the divine purpose that through me the
message [preaching] . . . proclaimed [performed j.^ a
thought amplified by the next clause : and that all the
Gentiles might hear. He was supernaturally strengthened,
that his mission (Acts ix. 15) might reach its culmination.
Ellic. : " The 'preaching' was indeed ' fully performed,'
when, in the capital of the world, at the highest earthly
tribunal, possibly in the Roman forum, certainly before
a Roman multitude, Paul, the prisoner of the Lord, spoke
for himself and for the Gospel." The object of his em-
bassy was " fulfilled," when, under those impressive cir-

1 7r/l?/po(/)o/j;//;/, fulfilled, 5.

l8o SECOND EPISTLE TO TIMOTHY. [i v. 9-23.

cumstances, the Gospel rang forth boldly from his lips in
the ears of " all the Gentiles" gathered in the world's
metropolis (Rom. x. 18 ; Col, i. 6). Another proof of the
Lord's presence was his deliverance from the mouth of
the lion. Paul was not only specially endued with
strength to confess Christ under the most trying ordeal,
but he was entirely rescued from the gravest danger,
not from the lion simply, but from the lion's mouth.
The lion in the amphitheatre would have been plural.
The phrase may be a figure for the greatest peril, " the
sum total of the dangers which, at the moment, sur-
rounded the Apostle " (V. O.), not simply those from men
but also those prepared for him by the might and
subtlety of Satan, ex. gr. the failure of his courage
to testify for Christ. He escaped unhurt in body and soul
(iii. 11). The Lord . . . from every evil work. Beng. :
" Hope draws its conclusions from the past to the future."
Living, Paul can say, I have been delivered, dying, I
shall be. It is inconsistent with 6 that Paul should ex-
pect to be restored to liberty, yet, all the same, he who
has delivered him so far will deliver him from every lion's
mouth, will make death itself the portal of deliverance.
" Every evil work," whatever is morally evil, the evil
efforts of men and devils directed against him by the
enemies of the divine word, especially their efforts to
thwart the gospel, just as his being strengthened con-
cerned primarily the cause he represented. From the
reach of evil in every form he will be delivered, even as
we are taught to pray in the Lord's Prayer. Although it
be through death the Lord will save (him) me^ unto his
heavenly kingdom, a pregnant construction for " he will
save me and bring me into," bring me safe into. He ex-
pects to be delivered unharmed from all evil and attain to
completed salvation, the crown of righteousness (8),

1 Cf. aTTo and elf.

IV. 9-22.] CHAPTER IV. ,8i

The completed kingdom is viewed as future (Phil, i. 23).
To whom . . . forever and ever. The sure and near
prospect of completed deliverance fitly evokes an out-
burst of gratitude and praise to Christ, his deliverer
(Rom. ix. 5). This, also, sounds like a reminiscence of
the Lord's Prayer (Matt. vi. 13), although that doxology
was alater addition. Salute . . . (Acts xviii. 2, 18 ; Rom.
xvi. 3 ; I Cor. xvi. 9). Prisca, or Priscilla, as elsewhere, is
mentioned first, presumably because of superiority of
character or priority in spiritual life. The house of (i. 16)
Erastus, doubtless= Acts xix. 22 ; cf. Rom. xvi. 23,
abode at Corinth, remained at Corinth when I left. But
Trophimus I left. DeW. : " The idea of leaving refers to
a previous companionship," and implies the wish of Tro-
himus to continue the journey with Paul. This illness
furthermore removes the implication of desertion (cf. 10,
1 1 ; Acts xxi. 29 ; cf. xx. 4). Miletus is not far from
Ephesus (Acts xx. 16 f.). The mention of these numer-
ous personalities indicates Paul's strong affections. Do
thy diligence ... an amplification of 9. Before winter,
possibly because of the greater difficulties and dangers of
a journey in very cold weather, possibly from apprehen-
sion of delay since there was "almost no sailing in actual
winter," or it may have been prompted by the prescience
of approaching death. He finally sends to Timothy the
salutation of all the brethren (i Cor. xvi. 20), and specially
of three brethren and a sister, of whose identity nothing
is known with certainty. The Epistle closes with what is
unusual, a twofold salutation : The Lord be with thy
spirit (Gal. vi. 18 ; Philem. 25), the source of the saluta-
tion found in all the historic liturgies, the spirit as the
highest part of man being substituted for the pronoun ;
Grace be with you. The plural=Timothy and those
with him (19; I Tim. vi, 21), possibly the Church of
which Timothy had charge.

ANNOTATIONS

ON THE

EPISTLE TO TITUS

EDMUND J. WOLF

CHAPTER I.

1-4. Paul, a servant of God, and an apostle of Jesus Christ, according
to the faith of God's elect, and the knowledge of the truth which is accord-
ing to godliness, in hope of eternal life, which God, who cannot lie, prom-
ised before times eternal ; but in his own seasons manifested his word in
the message, wherewith I was intrusted according to the commandment of
God our Saviour; to Titus my true child after a common faith : Grace and
peace from God the Father and Christ Jesus our Saviour.

Paul's characterization of himself in the inscription
varies considerably in the three Pastoral Epistles.
Servant of God is the more general official designation
(Acts xvi. 17; Rev. i. i ; xv. 3), Apostle, the more speci-
fic, describing with exactness a further and special re-
lation. Usually Paul terms himself servant of Jesus
Christ (Rom. i. i : "a servant . . . called an Apostle " ;
Phil. i. I ; cf. Gal. i. 10). According to the faith, for the
faith or in regard to the faith.^ An appeal on behalf of
his apostleship Paul is not wont to base on its harmony
with the faith of the elect. Ellic: " The faith or knowl-
edge of individuals cannot be the rule or norjua of the
Apostle's office." The thought= (Rom. i. 5) " unto
obedience," etc. It is for the sake of the faith he holds
his office : " that God's elect may through me believe and
know the truth." " Faith of God's elect " is one com-
pound idea, with the stress on faith rather than on the
genitive which defines more precisely the true faith, that
which the elect have. Ellic. argues from Acts xiii. 48
that " election is not in consequence of faith, but faith in

1 naTo, "plainly points to and implies some idea of purpose," with special
reference to.

i86 EPISTLE TO TITUS. [i. 1-4.

consequence of election" (Eph. i. 4). HUTH.: "The
expression ' elect of God ' is always used in the N. T. of
those who have already become believers." And the
knowledge of . . . i. e. full, accurate, saving knowledge
(Eph. i. 13, 17).^ "Knowledge " is subjective, " truth " ob-
jective. "The truth" is more precisely defined as that
which is according to godliness, better, which is designed
for godliness,^ conducive to it (i Tim. vi. 3). Truth is
not conformed to godliness, nor regulated by it, but de-
signed ^ for it, productive of it (John xvii. 17). The
knowledge Paul seeks to impart has a different aim
from the science falsely so called (i Tim. vi. 20).
In hope of, upon the hope, resting on that as a basis (Rom.
iv. 18 ; viii. 20; i Cor. ix.-io). The clause is correlative
with " for the faith " (i). As his apostleship had for its
destination the faith of the elect, so it had for its basis the
hope of eternal life, a clear intimation " by what power
he was enabled to fulfil his mission." Which (sc. eternal
life) God promised. It is the object of hope (Rom.
vi. 22), announced to us by the mouth of prophets
(Rom. i. 2; iv. 21; Gal. iii. 19). Believers, it is true,
already possess it, but its fullness and perfection
(Col. iii. 3, 4) are future. Who cannot lie. This seals
the promise, makes it absolutely sure (Heb. vi. 18; i
Cor. i. 9; Rom. iii. 4). Before times eternal,* from
the earliest times. Many ages have passed since
the promise of salvation was first proclaimed (Gen. iii.
15). The thought is contrasted with 3, and so is the
period referred to (Rom. xvi. 25). We distinguish be-
tween God's eternal love and purpose of grace granted
us in Christ Jesus (2 Tim. i. 9), and the revelation of it

1 eniyvucng, acknowledgment, a vital personal relation to the truth.

2 ivae^ELa, i Tim. ii. 2. ^ na-a has the same sense in both clauses.
* dm atuvo^, Luke i. 70. Cf. aiuviov, aiuviuv.

I. 1-4.] CHAPTER 1. 187

in time. This was not made until there was some one
to receive the promise. But in his . . . manifested.
V. O. : " The same antithesis between the period of the
hidden and the revealed mystery as in Rom. xvi. 25 ; Eph.
iii. 5 ; 2 Tim. i. 9 f." Yet it is not so much an antithe-
sis as a fuller revelation, an express, full manifestation of
the primary promises under which the Gospel had from
immemorial ages been hidden. His own seasons, ^ times
determined and fixed by God's sovereign and infinite
wisdom (i Tim. ii. 6; Gal. iv. 4). His word in the mes=
sage,2 the word, namely, contained in his preaching,
Paul's Gospel, which was the full expression both of the
primal and of all succeeding promises. That which
God promised^that which He revealed in the message.
Paul lays stress on the message wherewith he was en=
trusted. His Gospel was " the means by which this
revelation was made, since he recognized the depth of the
divine decree as no other Apostle had recognized it," and
had an extraordinary call to preach it to the nations (i Cor.
ix. 17; Gal. ii. 7 ; I Thess. 11.4; i Tim. i. 11). According
... of God our Saviour. It was not at his own instance
nor on his own authority ; the trust was committed to
him by a specific and solemn command (i Tim. i. i). Of
Titus but little is known. He was a Greek (Gal. ii. 3),
and as here implied, a convert of Paul, to whom he evi-
dently sustained a close relation (iii. 12 ; Gal. ii. i ; 2 Cor.
ii. 13), as his trusted lieutenant (2 Cor. vii. 6; viii. 6, 16
fT.; 2 Tim. iv. 10). My true genuine child (i Tim. i. 2).
After a common faith, in respect to a common faith,
showing from what point of view Titus is Paul's child,
by virtue of a faith common to both. Tradition makes
him bishop of Crete. Grace and peace . . . The bene-
diction varies slightly from that in i Tim. and 2 Tim. It
1 Xpovoi versus Kaipoi, i Tim. ii. 6. ^ K^pvyfia, 2 Tim. iv. 17.

l88 EPISTLE TO TITUS. [i. 5.

omits " mercy" (cf. Gal. i. 2 ; Eph. i. 2), and instead of
" our Saviour " those have " our Lord." That "Saviour"
is a title of God in 3 and immediately after of Christ
Jesus (iii. 6), shows conclusively that Christ is God.

5. For this cause left I thee in Crete, that thou shouldst set in order the
things that were wanting, and appoint elders in every city, as I gave thee
charge ;

Crete, the modern Candia, situated in the eastern part
of the Mediterranean, the most southern island of Europe.
Of the establishment of its Church we know nothing.
Cretans witnessed the miracle of Pentecost, and may
have brought home its fruits. From the tenor of the
Epistle it is obvious that Christianity had been there long
enough to gain a firm footing, to experience the rise of
heretical or foreign elements, and to call for improved ec-
clesiastical regulations. Many suppose that Paul, after
his release from the first Roman imprisonment, spent
some time on the island, though he cannot have remained
long enough to effect the improvements called for by ex-
isting circumstances. To accomplish that, for this cause,
he left there Titus, whom he now reminds of the com-
mission then given him. Set in order 1 . . . wanting,
still further bring into order the condition of the churches,
supply the deficiencies in organization. Paul had done
something, but much was lacking to efficient church
life. And especially appoint elders. The better organ-
ization would be brought about by such appointments
in every city. As in Acts xiv. 25 ; xv. 2 ; xx.
17, 28, several elders were ordained "in every city."
As 1 gave thee charge, " relates both to the fact and
the manner of it." " The Apostle not only bid Titus per-
form this duty, but taught him how to do it wisely and

1 'fKL — 6iopdu>G, implies something additional.

I. 6-9.] CHAPTER I. 189

efficiently," as the qualifications of those to be appointed
further explain :

6-9. If any man is l^lameless, the husband of one wife, having children
that believe, who are not accused of riot or unruly. For the bishop must
be blameless, as God's steward ; not selfwilled, not soon angry, no
brawler, no striker, not greedy of filthy lucre ; but given to hospitality, a
lover of good, sober-minded, just, holy, temperate; holding to the faithful
word which is according to the teaching, that he may be able both to ex-
hort in the sound doctrine, and to convict the gainsayers.

If any man is . . . does not imply a doubt whether
many such could be found, but '' only such a one as "
meets the requisites is to be ordained. (Cf. i Tim. iii.,
where the requirements coincide almost literally with
those here specified). Blameless (i Tim. iii, 10), corre-
sponding to "without reproach " (i Tim. iii. 2), husband
of one (do.). Children that believe, " in contrast to those
that were not Christian, or were Christian only in name "
(i Tim. iii. 4, 5), expresses the parental correlative. Not
accused of riot or unruly ,1 not chargeable w^ith excess or
debauchery. Not the presbyter, but his children must be
free from the charge of dissoluteness, be tractable, sub-
ject to authority, parental as Avell as any other (cf. 10).
Day : " If they (the children) were profligate or diso-
bedient, it was proof that he had trained them wrongly,
and was not fit to guide the Church." The bishop must
have an orderly household (cf. i Sam. ii. 12 ff.). For
the bishop must 2 ..." The higher moral necessity " of
what 6 requires is now enforced, " that the thought may
be further developed." " Bishop "=an overseer or
superintendent of the Church, is here, as in Act xx. 28,
used interchangeably with elder. Alf. : " The superin-
tendent most plainly identified with the presbyter."
While the latter refers to age, dignity or other personal

1 aauria, i Pet. iv. 4 ; Eph. v. iS. 2 f,^i jg <■<■ ji^g emphatic word."

190 EPISTLE TO TITUS. [i. 6-9.

characteristics, the former describes him in his official
character, the role expressive of his relations to those
under his rule. The appointed elders are the superin-
tendents of the Church. (Cf. Luth. Comm. vol. ix., p.
134.) As God's steward 1 "since he is God's." The
emphasis is on God. The pastor's is a divine ofifice. As
overseer of the Church of the living God (i Tim. iii. 15),
he is a steward of God (not of the Church), and for such
a position a " blameless" life is manifestly indispensable.
Day : " The qualities which are now specified show in
what respect a bishop must be blameless." Not self-
willed, arrogant, stubborn (2 Pet. ii. 10), a spirit char-
acterized by self-will, devoted to self-interest, always ar-
rogant in behavior, and regardless of others. Not soon
angry, passionate, irascible, choleric. No brawler
(drunkard), no striker (i Tim. iii. 3). Not greedy . . .
lucre (11 ; I Tim. iii. 8). Bishops may have had peculiar
opportunities for making their ministry a means of gain,
for turning hirelings instead of shepherds. They need also
positive qualities as well as freedom from the vices of
arrogance, anger and avarice. " A certain antithesis of
cognate ideas " follows. He must be given to hospitality 2
(i Tim. iii. 2 ; Heb. xiii. 2 ; 3 John 5, 6). A lover of good 2
versus 2 Tim. iii. 3. Some : A friend of good men.
LUTli. : " Kindly." V. O. : " Loving everything good
in persons, things and actions." Soberminded (i Tim. ii.
9 ; iii. 2), discreet, self-restrained, versus the passionate-
ness condemned in 7. Just,^ holy, temperate. These
three comprehensive terms embrace our duties toward
our neighbor, God, and ourselves. The first two fre-
quently occur together (i Thess. ii. 10; Eph. iv. 24). He
is "just" who "does no wrong to his neighbor ;" he is

1 o'lKovufioi; dsov is he who presides over the o'lmg tituv.

2 i^iM^Evov, (j>t?idyadov. ^ bcwi; versus uyiog, pious versus holy.

1.6-9-] CHAPTER I. 191

"holy" who "keeps himself free from that which stains
him in the eye of God." Temperate 1 is not limited in its
application to chastity. It expresses the general idea of
self-control, " which overcomes every lust contrary to the
will of God."

Besides these moral requisites, sound orthodoxy is an
indispensable qualification of the bishops. They must
hold 2 to the faithful word which accords with the true
Christian doctrine, that taught by Christ and the Apostles.
Faithful word, reliable, sure, wholesome, not treacherous
and misleading like the doctrine of heretics (i Tim. vi. 3 ;
iv. 6 ; 2 Tim. i. 13). The true character of the word is
more precisely defined by the next clause : according to,
etc. The point emphasized is not so much their teach-
ing of sound doctrine, as their internal personal adhe-
rence to it, their steadfast application to it, their being
armed with it, and that for a twofold purpose embraced
in their oilfice : that by sound doctrine they may both
support and cheer believers to continue in the way of life
(i Thess. iv. 18), and confute and convict the opponents
of a pure Gospel. Proper instruction in sound doctrine
is the divine instrument for the edification of Christians
and for the confutation of errorists. The power of truth
to build up believing souls and to triumph over error is
without a parallel. The sound doctrine ^ (i Tim. i. 10).
Doctrine is sound when free from error, as a man is called
sound or healthy when free from disease. Gainsayers^
(ii. 9), those setting themselves in opposition. The in-
difference of our age to orthodoxy has no countenance
from the Scriptures. The last clause leads to the sub-

J For the noun cf. Acts xxiv. 25 ; Gal. v. 23 ; 2 Pet. i. 6.

2 avrexi Matt. vi. 24; L-uke xvi. 13 ; i Thess. v. 14.

^ h> TT) SidacK) = Kara rfjv 6i6ax inaT, "koy. * avri'kEy, John xix. 12.

ig2 EPISTLE TO TITUS. [i. lo, ii.

ject of lO, which further describes those who oppose
sound doctrine.

lo, II. For there are many unruly men, vain talkers and deceivers, speci-
ally they of the circumcision, whose mouths must be stopped; men who
overthrow whole houses, teaching things which they ought not, for filthy
lucre's sake.

For, explaining what has just been said, there are many

of these gainsayers and they must be silenced. V. O.: " The
necessity of the preceding directions is brought out and
made prominent by a severe description of the character of
the gainsayers." They are delineated very much like those
in the Epistles to Timothy (i Tim. i. 6, 7, 10). Unruly (6 ;
I Tim. i. 9), refractory persons, who do not accept
apostolic doctrine as authoritative, and refuse to conform
to it. Vain talkers and deceivers are the leading terms.
Those who resist the apostolic word not only expatiate
on trifling questions (14; iii. 9; i Tim. iv. 7), but they
use insinuating forms of address by which they deceive
their followers (2 Tim. iii. 13). . Especially . . . circum=
cision, Christians who had been Jews, and who now
insist upon Jewish observances (14 ; Gal. ii. 12; iii. 7).
" Especially "=not exclusively. Among those unwilling
to submit to the obedience of faith and engaged in
factious deceptions must also have been some Gentile
Christians. Whose mouths . . . stopped, muzzled, re-
duced to silence, namely, by the presentation of sound
doctrine so as to convict the gainsayers (9, 13) of their
error (Matt. xxii. 24). Error is ever ready to assert
itself, and, unless it be paralyzed by means of the truth,
keeps incessantly at its destructive work. Hen . . .
whole houses, lit. "inasmuch as they" overthrow (2 Tim. ii.
18), i. e. undermine the faith of entire families. This
pernicious influence they wield by teaching what should
not be taught, what has no place in the Gospel. Error

I. 12-14.] CHAPTER I. 193

not only impairs faith, it is subversive of it. And men
engage in teaching it, not from principle or fanatic
though misguided zeal, but for their selfish profit, for the
financial gain which it brings. Filthy lucre, base, vile,
dirty earnings from such dishonorable and contemptible
methods. Professing to be teachers and helpers of the
people, they talk unctuously of the sacred rites of Moses,
the precepts of their revered ancestors (14), but their sole
aim is by flattering Jewish Christians on their pre-emi-
nence to insinuate themselves into their favor and into
their pocket-books (i Tim. i. 5, 10). Mercenary aims in
the minister of the Gospel lead him to seek popularity
by corrupting the doctrine. In proof of the baseness
of the national character of the Cretans, which makes
them so easy a prey to the arts of the heretics, Paul
cites one of their own writers. (Cf. Acts xvii. 28 ; i Cor.
XV. 33.)

12-14. One of themselves, a prophet of their own, said, Cretans are alway
liars, evil beasts, idle gluttons. This testimony is true. For which cause
reprove them sharply, that they may be sound in the faith, not giving heed
to Jewish fables, and commandments of men who turn away from the truth.

One of themselves, a Cretan. A prophet of their own,

expresses more strongly the same idea, one of their
countrymen, to whom the Cretans themselves ascribed
the gift of prophecy. HuTH. : " He described before-
hand the character of the Cretans as it was in the
Apostle's time." Others take "prophet" in its popular
sense, which does not require the gift of foretelling. Epi-
menides is meant, " a priest, bard and seer among his
countrymen," famed among the Greeks as a philosopher,
contemporary with the Seven Wise Men, perhaps one of
them. Always liars. Ellic. : "If antiquity can be
trusted, a character only too well deserved." Their
name was the synonym for falsehood and deceit. Such
13

194 EPISTLE TO TITUS. [i. 12-14.

natures would lend a willing ear to the " deceivers" (10).
Evil beasts, wild, lawless, greedy, brutish. Idle gluttons,
lit., bellies, "do-nothing gluttons" (Phil. iii. 19; Rom.
xvi. 18; 2 Pet. ii. 13, 14), given to gluttony and licen-
tiousness. Plato confirms the sensuality of the Cre-
tans. The object of quoting this line is now indicated.
This testimony . . . The unfavorable judgment is
justified by facts. Paul makes apostolic confirmation of
it, not with a view of insulting or humiliating them, but
for the sake of saving them, which is possible only
through their recovery to a sound faith, " the centre and
starting-point of the entire internal and external life."
For which cause . . . sharply. In view of the peril from
their national vices, they must be boldly taken in hand
as by the sharp knife of the surgeon, the only adequate
remedy for the disorder. " Sharply " (2 Cor. xiii. 10).
Severe rebuke is to be administered, not gentle and
soothing opiates. " Not so much the heretics as the
Christians who were exposed to their misleading in-
fluence," are to be set right with severity. They have
not properly resisted these subversive teachings, and by
their ready compliance (11) have fostered the propaga-
tion of error. The specific malady by which they were
infected is defined as giving heed to . . . away from the
truth (2 Tim, i. 15). They yield themselves to myths
instead of to the faithful word (9), and render obedience
to the arbitrary rule of men who turn aside from the Gos-
pel, who are estranged from the truth. They cling to
error, they depart from the truth. Myths, fables (i
Tim. i. 4, 7 ; iv. i ; vi. 20 ; 2 Tim. iv. 4 ; 2 Pet. i. 16), a
name given to heresies " from the theories they contain."
They are described as " Jewish," being peculiar to the
Judaizers, " though their substance was derived from
Gentile modes of thought." And commandments of

I. 15.] CHAPTER I. 195

men. Practical error blends quickly with theoretical
error. '• Commandments of men " they were following
versus the will of God (Matt. xv. 1-20 ; Col. ii. 22). These
were doubtless of a ceremonial character, bearing on
ascetical restrictions, prohibitions of food, etc. (i Tim.
iv. 3), which originated with men, and bad men at that,
men " who turn themselves " away from the truth, their
carnal hearts being at enmity with the Gospel. In op-
position to these human ordinances distinguishing be-
tween clean and unclean externals, by means of which
the heretics plied their vocation, and pretended to pro-
mote moral perfection, Paul lays down a general princi-
ple exposing the absurdity of such claims.

15. To the pure all things are pure: but to them that are defiled and
unbelieving nothing is pure; but both their mind and their conscience are
defiled.

The same truth, with a different application (Rom.
xiv. 20; cf. Matt, xxiii. 26; Luke xi. 41). To the pure.
Only by faith do men become pure in heart and mind
(Acts XV. 9). The unbelieving are defiled. All things,
absolute versus " nothing " in the antithetical clause.
Certainly all things to which such distinctions could
apply are pure, i. e. to make use of as material for
actions. They not only to a pure heart pass for pure,
but they are intrinsically pure for the service of pure
minds, while " nothing " is pure to polluted minds. Out-
ward objects engaging human activity can/^rj-^- be no hin-
drance to moral perfection. Beng. : '* All outward things
are pure to those who are pure within." God created
nothing impure. The distinction inheres not in the things
but in the persons using them. But to the defiled, sharp
contrast with the former clause. " Defiled," not Leviti-
cally but morally (Heb. xii. 15 ; Jude 8). And unbeliev-
ing, " a frightful addition," which heightens the picture

1^6 EPISTLE TO TITUS. [i. 16.

by pointing to the source of the defilement : opposition
to saving truth. Not two classes of heretics are in-
dicated, but those whom Titus is to reprove are lacking
all moral purity because they are destitute of faith.
To them "nothing is pure." " Impure themselves, they
will find nothing in the world that is clean to them."
What is in and of itself pure, they convert into impurity,
make it an occasion for sin. The relation of an unbe-
liever toward any and every object is impure and sinful.
The impurity of his own mind communicates itself to
everything he touches, as a disease poisons food, and so
far from any material object promoting his moral perfec-
tion, it can only awaken and augment his own impurity.
" Nothino- is pure," but . . . We might have anticipated
the positive proposition, " all things are defiled," but
instead, there is added to the negative statement just
made the reason of it : the inner life is defiled ; hence the
impossibility of anything connected with the heretics
remainin<T unsoiled. Their mind and their conscience.
The former is " the willing and thinking part of man " (i
Tim. vi. 5), the latter, the consciousness of the moral
quality of our thinking and action (i Tim. i. 3, 5) in pro-
nouncing judgment on their relation to the law. Beck
renders " the life-stream in its effluence and influence."
Paul speaks elsewhere of the defiled conscience of the
heretics (iii. ii; i Tim. iv. 2). He evidently had not
that false charity which always credits errorists with good
motives. That Paul had the heretics in his mind (15) is
clear from the concrete description which he now gives
of these "defiled and unbelieving" ones, and which
brings out " the heaven-wide difference between seeming
and being."

16. They profess that they know God ; but by their works they deny him,
being abominable, and disobedient, and unto every good work reprobate.

I. i6.] CHAPTER I. 197

They profess . . . With their solemn pubHc avowal
that they know God is contrasted their denial of it in
practice (2 Tim. ii. 12 ; cf. Matt, xxiii.). The testimony
of their works is exactly the opposite of that of their
words. Their life denies what their lips avow. Their
actions contradict their profession. Their works are not
detailed — Titus was familiar with them — but they may
be judged from the following characterization of the
teachers themselves. Being (since they are) abominable,
a term forcibly expressive of their moral depravity.
LUTH. : "Held in detestation by God" (Luke xvi. 15 ;
Prov. xvii. 5). Disobedient. V. O. : " Refractory against
everything above them, but especially against the Gospel
of grace." Reprobate, the necessary result of the other
characteristics (2 Tim. iii. 8) ; lit. They did not stand
the test. In them the design of the Gospel was thwarted
(Eph. ii. 10). Unto every good work versus "the works "
by which they deny God.

CHAPTER II.

i-io. But speak thou the things which befit the sound doctrine : that
aged men be temperate, grave, soberminded, sound in faith, in love, in
patience : that aged women likewise be reverent in demeanour, not slan-
derers nor enslaved to much wine, teachers of that which is good ; that they
may train the young women to love their husbands, to love their children,
to be soberminded, chaste, workers at home, kind, being in subjection to
their own husbands, that the word of God be not blasphemed : the younger
men likewise exhort to be soberminded : in all things shewing thyself an
ensample of good works ; in thy doctrine shewing uncorruptness, gravity,
sound speech, that cannot be condemned; that he that is of the contrary
part may be ashamed, having no evil thing to say of us. Ex/iort-serv^ni?,
to be in subjection to their own masters, aftd to be well-pleasing to thctn in
all things ; not gainsaying ; not purloining, but shewing all good fidelity ;
that they may adorn the doctrine of God our Saviour in all things.

But . . . thou, in emphatic contrast with the unseemly
myths and human commandments of those just portrayed.
Titus is charged to inculcate those things which befit,
become, harmonize with, the sound doctrine (i. 9; 2 Tim.
iii. 10 ; iv. 5 ; i Tim. i. 10). He is to enforce the solid
virtues, give directions befitting the Gospel, in direct and
resolute opposition to the myths and human ordinances
which are the staple of the false teachers. And these
directions are to be distributed among the various mem-
bers of the family, so as to prevent " the overthrow of
whole houses" (i. ii).

The things enumerated as conformable to sound Chris-
tian teaching are that aged men 1 be . . . temperate in
the use of intoxicants (i Tim. iii. 2, 11), grave, dignified

1 ~pf(T/3ijrar, simply aged men; irputa^vrkpo^, the official name, Philem. 9;
Luke i. 18.
198

II. I lo.] CHAPTER II. 199

(i Tim. ii. 2), soberminded, discreet (i. 8 ; i Tim. iii. 2;
ii. 9), sound in faith, in a healthful, normal condition in
respect of faith — soundness of doctrine must mark the
people as well as their teachers — in love, in patience.
Soundness must attach to the life as well as to the faith.
This is not the usual trilogy of Paul, the sum of Christian
perfection, but patience, =steadfastness, enduring forti-
tude, " the moral energy in virtue of which the Christian
stands fast," corresponds in part to hope (i Thess. i. 3 ;
I Tim. vi. II ; 2 Tim. iii. 10). Calv. calls it "the sea-
soning of faith and love." It is indispensable to their
maintenance, and is peculiarly becoming to aged men.
That aged women likewise — corresponding virtues are
to characterize the aged females in the church (i Tim.
V. 2) — be reverent in demeanour, as becometh holiness,
" holy-beseeming " (Eph. v. 3 ; i Tim. ii. 10). Their en-
tire external deportment is to reflect the sanctification of
the inner life (i Tim. ii. 9), "present a certain decorous
and sacred dignity," not slanderers, lit. devils (i Tim.
iii. 11). Not enslaved to much wine is stronger than
" given to," addicted to (i Tim. iii. 8). Bibulous habits,
even among the women, are what we might expect from
the sensual and ungovernable Cretan character. Teachers
. . . good. However direct or formal their exhortations,
it is obvious from the context that they are to be given
not in public but in domestic privacy, to the young-
women especially. Timothy, not his appointees,
shall give exhortations to the older men and women, but
the instruction of the younger women in their peculiar
duties is devolved here {versus i Tim. v. 2) on the aged
women " in their several circles of influence" — a matter
of obvious fitness. Love their husbands, . . . their
children. The first and most obvious aim of their school-
ing concerns the primary duties of wedded womanhood,

200 EPISTLE TO TITUS. [ii. i-io.

loving devotion to husband and children in the immedi-
ate sphere in which she is placed by Providence and fitted
by nature. The sacred love of wife and mother is most
becoming to sound doctrine, beseeming to holiness,
Soberminded, discreet in general (2; i Tim. ii. 9);
chaste, specific, free from impurity in thought and
behavior. Workers at home, or keepers at home,^ occu-
pied with the household, guardians of the home, the re-
verse of I Tim. V. 13. Kind,''^ kindly, benignant. In sub-
jection to their own husbands. " Own " with emphasis.
Their husbands are in the fullest sense their own (Eph.
V. 22 ; I Cor. vii. 2). Great stress is laid on this obligation,
" a deep Christian thought " lying at the foundation of
the home to-day as much as ever in the past (Col. iii.
18; I Pet. iii. 1-6). Love to husbands (4) does not dis-
charge wives from a due submission to them but inspires
and promotes it. Freedom and equality in Christ do
not conflict with the reciprocal relations and duties of life.
These duties are enforced by the highest motives, that the
word of God, the Gospel, be not blasphemed. This clause
connects immediately with the last one. The doctrines
of Christ would come into ill-repute if Christian wives re-
fused obedience to their husbands (8). A like thought is
expressed positively in 10 (cf. i Tim. vi. i ; v. 14). Day :
" The good name of the Gospel depends upon the proper
conduct of its professors in the stations they occupy."
The younger men {i'crsus\\\Q. aged, 2), the Christian youth
likewise, Titus is to admonish personally, as in the
case of the aged. Sober=minded, a comprehensive attri-
bute that '* contains everything in which the moral in-
fluence of Christianity may be displayed." In all things
belonging to faith and life, shewing thyself an ensample

1 The text varies between hiKovpync, and uiHovfxJC.

2 rtja^af, Matt. xx. 15; Gal. v. 22; Rom. v. 7 ; i Pet. ii. 8.

11. i-io.] CHAPTER II. 20I

— emphasis on " thyself." A young man himself, his per-
sonal conduct would influence especially that class. To
the force of his preaching, therefore, is to be added the
greater power of example. Precept is to be incarnate and
illustrated in the life of the preceptor. The teacher must be
a living copy which his pupils can safely imitate (i Cor.xi.i).
Good works (14 ; iii. 8-14). The Apostle of faith is ever in-
culcating good works " in attestation of the evangelical
life." In thy doctrine, better, in thy teaching, in thy
official vocation as teacher. Uncorruptness and gravity
concern not the subject-matter of the teaching (as 8), but
the form of it. They are to inhere in the teacher, as
personal qualities (2 Cor. xi. 3). Ellic. : " A chaste
sincerity of mind was to be combined with a dignified
gravity of manner" (2 ; i Tim. ii. 2). Nothing about his
teaching must be incongruous with the Gospel. On the
contrary, his setting forth of Christian truth must leave
the impression of his incorruptible solicitude to com-
municate the pure truth, and of his deep seriousness of
mind. Sound . . . Some understand this of the con-
tent of speech, which is to be pure, wholesome, versus the
adulterated and pernicious teaching of the heretics.
WiES. takes the clause in close connection with the pre-
ceding as still designating " the qualities and character
of the discourse." Not only is his public preaching to
be intrinsically " sound," but (Ellic.) " so carefully
considered and expressed that it cannot be con=
demned, open to neither contempt nor animadversion."
And so they of the contrary part, the false teachers, or
the heathen and Jewish opponents of Christianity, who
maliciously revile Christians (i Tim. v. 14), may be
ashamed, confounded, disgraced, for the reason that, with
all their malicious intent, they have no evil thing to say
of us Christians. They can charge us with nothing

2 02 EPISTLE TO TITUS. [ii. i-io.

wicked or odious. Thus the ground is cut from under
them. They are disarmed. Were the teachers and pro-
fessors of the Gospel to faithfully exemplify their tenets,
the occupation of scoffers and revilers would soon end.
Servants, bond servants. As all the members of the house-
hold are to be admonished, the slaves, too, must be re-
minded of the moral requirements of their profession and
of their Christian duty to conserve social order in their
humble sphere. They as well as freemen have opportuni-
ties for giving an object lesson to unbelievers. In subjec=
tion to their own masters, the language js identical with
5. (Cf. I Tim. vi. i.) This might go hard with the un-
tamed Cretans, (i. 13), especially with men conscious of
their Christian freedom. Their own. " To whom they
legally belong." Well=pleasing in all things. To the
fullest extent, in every respect, are they to be in subjec-
tion— a duty always limited by Acts v. 29. "Well-
pleasing " goes beyond " subjection." Not only are they
to be obedient in actions, but the spirit and manner of their
actions are to be agreeable to their owners. After urging
two general duties, Paul forbids two vices which are the
besetting temptations of slaves: not gainsaying, not pur=
loining. They readily form the habit of contradicting
their masters, incessantly raising objections, " setting them-
selves against their plans, wishes or orders " (i. 9). Slaves
are wont to regard taking things for themselves as no
wrong. They are not only to abstain from pilfering but
to show all good fidelity, cultivate a general faithfulness,
" every form of," and that with a view to adorn the doc=
trine. A life conformed to sound doctrine is a beautiful
adornment of it. What honor even slaves can reflect on
the Gospel by their beautiful piety ! God our Saviour
(i. 3 ; I Tim. i. i). " Not Christ distinctively, but God in
His whole indivisible essence." (Cf. 13 ; i. 4-) "The

II. 1 1-14-] CHAPTER 11. 203

doctrine " is that regarding the " Saviour." In all things :
the adornment is as comprehensive as the obedience (9).
The maintenance of a godly hfc in the interests of
doctrine is a thought recurring quite as often in the SS.
as the converse. Doctrine and Hfe reciprocally support
each other. Those who adorn the Gospel thereby com-
mend it to others, and these in turn learn from it to live
godly. This is one high end of the revelation of grace,
that we come to righteousness of life here, with our eyes
fixed on the future blessed revelation of our Lord, who
indeed for this very end delivered Himself in our behalf,
that He might ransom us from all iniquity and obtain for
Himself a people devoted to good works.

11-14. For the grace of God hath appeared, bringing salvation to all
men, instructing us, to the intent that denying ungodliness and worldly
lusts, we should live soberly and righteously and godly in this present world ;
looking for the blessed hope and appearing of the glory of our great God
and Saviour Jesus Christ ; who gave himself for us, that he might redeem
us from all iniquity, and purify unto himself a people for his own possession,
zealous of good works.

For . . . assigns the ground for these exhortations.
It may have been suggested by the last clause which in-
culcates the Christian behavior of the slaves, but it ap-
plies virtually to all the foregoing admonitions, it defines
the foundation of all moral precepts. The object of
God's grace manifested is our sanctification (Eph. i. 4).
The grace of God^" the absolute ground of the work of
redemption," hath appeared,^ like the sun in the heavens
(Acts xxvii. 20 ; Luke i. 79). " Formerly hidden in God, it
has come forth from concealment and become manifest,"
not only by being taught, but in fact by the redemption
effected in the person and work of Christ. The incarna-
tion is the leading thought, but it comprehends His whole

1 EK£(pdv7i, tKupdvEia, 13, a term applied to the first and second Advents.

204 EPISTLE TO TITUS. [ii. 11-14.

"kindness and love" in saving us (iii.4 ff.). Bringing
salvation, descriptive of the grace of God, providing,
revealing, proclaiming, imparting salvation. It has power
to save, and by it alone is salvation made possible to all
men. The atonement is not limited. V. O. : " The
universality of the provision and offer of the Gospel was
a dear thought to the Apostle " (i Tim. iv. 10 ; ii. 4).
Instructing us, i. e. " all men," disciplining.^ V. O. : " and
traineth us." The proper force of this present participle,
on which lies the stress of the chief thought, conveys the
idea of correction and punishment, the pedagogic purpose
of divine grace. V. O. : " Grace, which just before rose
like the sun, he now displays as a tutor who trains boys,
by nature stubborn and unruly, to live a life acceptable
to God." Ellic. : " Grace exercises its discipline on us
(i Cor. xi. 32 ; Heb. xii. 6) before its benefits can be fully
felt or thankfully acknowledged ; the heart must be recti-
fied and its affections chastened before sanctifying grace
can have its full issues." The law has its province along
with the Gospel in the operations of God's grace. To
the intent that. This is its direct object, its final pur-
pose. Apart from the disciplinary action of grace sal-
vation is not realized. " In what this divine training con-
sists and to what it should lead he states in what im-
mediately follows " : denying . . . lusts, lit. " having
denied," abandoned, reference to the formal renunciation
coincident with the Christian profession. Negatively
some things have to be unlearned. Whatever stands in
the way of spiritual progress myst be laid aside. If the
■ new man is to live the old man must die. Ungodliness,^
not only idolatry, but whatever in the whole inner and
outer life is offensive to God. Worldly lusts, the in-

1 ■K-aukvEiv, " to educate by disciplinary correction."

2 aatjiia versus ivoi^ia, i Tim. ii. 2.

II. II-I4] CHAPTER II. 205

ordinate hankering after things of this life by men
separated from God, the desires cherished by unbelievers,
who are wholly occupied with this material and transitory
world (i John ii. 16). Predicates of stronger ethical
force are usually employed (Gal. v. 14 ; Eph. ii. 3 ; i
Pet. ii. II ; iv. 2). This more general and inclusive ex-
pression " enhances the extent of the abnegation." Per
contra, positively, grace teaches us to live soberly and
righteously and godly. These three predicates point out
the moral demands of the Gospel respecting ourselves,
our neighbor and God. They comprehend the sum of
Christian duties. It is the purpose and tendency of the
grace of God to sanctify the life of man in all directions.
Soberly. The oft recurrence of this word in some form
(ii. 4; v. 6; i. 8), ever reminds of (i. 13) the reign of im-
moderate passion and folly. Righteously (i. 5), godly,
intent on doing and suffering in all things the will of
God, in this world,i age, present order of things. Such
a life under the existing circumstances is as difficult as
it is necessary. It is a severe trial to Christians, but
there is another life in prospect, and this clause prepares
the mind to view that prospect, to direct its glance
towards the glorious consummation, whose expectation will
prove the source of strength and courage for the life just
portrayed. The Christian life is conditioned on our
turning the back to the world, the eye to the blessed pros-
pect above and before us. Looking for the blessed hope,
not subjectively the act of hope, but the object of hope,
" hope contemplated under objective aspects," " the aim
of believing expectation" (Col. i. 5; Acts xxiv. 15;
Gal. V. 5; Rom. viii. 24, 25). Blessed. "The expecta-
tion of it blesses the believer." The nature of the hope
is more particularly defined as the appearing of the glory

1 aiLv, Eph. ii. 2 ; 2 Tim. iv. lo.

2o6 EPISTLE TO TITUS. [ii. 11-14

of our great God (or of the great God and our) Saviour.
This undoubtedly points to the Second Advent of
Christ (i Tim. vi. 4 ; 2 Tim. iv. 6, 8), but whether the
" great God " is an independent subject in distinction
from Jesus Christ, or, Hke "Saviour," an attribute, a title
of Christ, is not easily determined on grammatical or
exegetical grounds. HUTH. argues that N. T. usages
favor the idea of two subjects, but this claim falls before
the fact that " appearance " is used of the Son only,
never of the Father (i Tim. iii. 15, 16; Rom. ix. 5 ; Col.
i. 15-20; cf. 2 Pet. i. 11), where the subject is undoubtedly
one, " Lord " taking the place of " God " here. 14
speaks exclusively of Christ, contrasting His abasement
with the revelation of His glory (i Pet. iv. 13). Alf. :
" Whichsoever way taken, the passage is just as im-
portant a testimony to the divinity of our Saviour : ac-
cording to one way, by asserting His possession of deity;
according to the other even more strikingly, asserting
His equality in glory with the Father." Ellic. : "■ a direct,
definite, and even studied declaration of the divinity of
the Eternal Son." The hope of another appearing forti-
fies and cheers the Christian whose faith is grounded in
theappearingof divine grace (i i) rn the person of Christ,
who gave himself for us. This clause expands the word
" Saviour " (13), and recalls " the grace which brings sal-
vation to all men." "Gave himself" (Gal. i. 4; ii. 20;
Eph. V. 25), expressive of a voluntary sacrifice. " Him-
self " : His whole life, " the greatest gift ever given."
" For us," in our behalf. V. O. : " In the stead of those
who otherwise would not be redeemed from the enemy's
power." The atoning death is meant under the aspect
of ransoming, redeeming men held captive. The specific
aim of Christ's self-surrender unto death was by means of a
ransom to set us free (Matt. xx. 28 ; Mark x. 45 ; i Pet.
i. 18, 19; I Tim. ii. 6) from all iniquity, to release us from

II. 15.] CHAPTER II. 207

the tremendous power to which we are in bondage (Rom.
i. 24), the power " which either knows not or regards not
law,"i the essence of sin (i John iii. 4). And purify, the
positive end of what was just expressed negatively (Eph.
V. 26). The aim of Christ's manifestation and self-offering
was not limited to our redemption. Its higher end was
through redemption to secure our sanctification (Eph. v.
26 ; Heb. ix. 14). The end and tendency of salvific grace
is moral perfection. It provides the inspiration and
strength for newness of life, and offers to believers the
ground of obligation for a sober, righteous and godly life.
Unto himself. Christ sets men free from iniquity that He
may have them for Himself : A people for hisown posses=
sion (i Pet. ii. 9), " a people peculiarly His" (Deut. vii.
6 ; xiv. 2 ; Exod. xix. 5). Zealous. Believers belong to
Christ and they share the spirit of Him whose meat and
drink it was to do His Father's will (2 Tim. ii. 19; John
iv. 34; ix. 4; Gal. v. 24). Only those whom Christ
purifies as well as ransoms by His blood are capable or
desirous of performing good works (7; iii. i, 5, 8, 14).
Luth. Cat. : Exposition of Second Article of the Creed.

15. These things speak and exhort and reprove with all authority. Let
no man despise thee.

These things — retrospective of the whole section 1-14
— speak, exhort, reprove — the theoretical, practical, and
polemic features of the work, simple instruction, pressing
exhortation and solemn admonition to the negligent or
wayward. With all authority may connect with the
three imperatives. Every form of teaching is to be
pressed home as by one who commands, who allows no
alternative to his hearers. Let . . . despise thee, is
closely connected with the last clause. Suffer no one to
make light of or to set at naught thy deliverances (i Tim.
iv. 12),

1 avojiia, lawlessness.

CHAPTER III.

The direction to enforce his instructions in an author-
itative manner leads to the thought of inculcating on
Christians the general duty of conforming to constituted
authority and of maintaining friendly relations with all
men.

I, 2. Put them in mind to be in subjection to rulers, to authorities, to be
obedient, to be ready unto every good work, to speak evil of no man, not
to be contentious, to be gentle, showing all meekness toward all men.

Put them in mind implies previous knowledge regard-
ing such duties. Tliem^" the members of the Church."
To rulers, to authorities, not higher and lower magis-
trates, but the two words combined present more fully
the idea of authority. Rulers must have authority back
of them (Luke xii. ii ; xx. 20). Crete had been for more
than a century subject to the Roman Empire. Some find
the occasion for this reminder in the rebellious, ungov-
ernable national temper of the Cretans, but similar pre-
cepts occur elsewhere. " The Christians needed the
exhortation all the more that the authorities were
heathen." To be obedient, the external act which pro-
ceeds from the internal disposition " to be in subjection."
Ready . . . work (ii. 14 " zealous of") connects closely
with " authorities " : every good work required by the
government. It is indirectly implied that there are limits
to the prescribed civil obedience. Works are not " good "
when they conflict with God's will (Acts v. 29 ; iv. 19).
From the special duties to magistrates the thought
208

III. 3.] CHAPTER III. 209

enlarges to the general duties which Christians owe in
word and deed to all men. To speak evil, revile, slander,
a prohibition emphatically needed by the lying Cretans
(i. 12). Not contentious . . . gentle (i Tim. iii. 3),
the same virtue presented negatively and positively.
Exceptional with the Cretans must have been the dispo-
sition to be yielding, forbearing, the peaceable charac-
ter of those " who, neither for the promotion of public or
private interests, nor in the sphere of religion or politics,
light the torch of discord." All meekness, " a virtue of
the inner spirit." It embraces the two last mentioned
qualities and enjoins their exercise toward all men,
doubtless pointing towards those not Christians, whether
Jews or pagans. V. O. holds that the injunction was
needed by the Cretan churches " on account of the min-
gling of different races and individuals on the island." It
sets forth the doctrine of universal benevolence, one of the
chief glories of the Gospel. A reason for the foregoing
exhortation follows (3 ff.). We ought to be forbearing and
meek towards the degraded and perverse, " for we once
jequally needed mercy and forbearance ourselves." It is
by the experience of these that we have been saved.
HUTH. : "As we were in the state in which they are
now, but were rescued by the kindness of God, it becomes
us to show kindness and gentleness," etc.

3. For we also were aforetime foolish, disobedient, deceived, serving
divers lusts and pleasures, living in malice and envy, hateful, hating one
another.

We also, we too, all Christians, whether of Jewish or
Gentile origin (cf. 5 ; Eph. ii. 3), were by nature no better
than others. Were,i " a sharp contrast to the better
present described in 4." Aforetime, in our sin-stained
past, before grace saved us. Foolish, without undcrstand-

1 ilHtv stands emphatic. Trore versus ore.
14

210

EPISTLE TO TITUS. [in. 4-7-

ing in divine things (Rom. i. 21 ; Gal. iii. i ; Eph. iv. 18).
Disobedient, i. e. to the divine law (i. 16) ; deceived,
erring, either " led astray " or " going astray," ^ not only
in respect to truth, but with regard to other sacred
obligations ; serving . . . pleasures. " He who follows
his lusts is a slave to them " (Rom. vi. 6, 12). Paul may
refer to the various vices " of those with whom for the
time being he is grouping himself." Living in . . .
envy (i Tim. ii. 2; Col. iii. 8; Eph. iv. 31). An evil
habit of mind is indicated, not " a momentary state but
the steady direction of the life " bears this stamp. Hate=
ful, " detested and detestable," provoking abhorrence
(Rom. i. 29 ; Gal. v. 15), a sort of antithesis to hating one
another. The hatred they cherished towards others
evoked hatred in turn.

In contrast with our own dark past behold the blessed
state into which divine grace has brought us. Our trans-
formation furnishes no ground for boasting or pride. It
is due not to merit but to mercy.

4-7. But when the kindness of God our Saviour, and his love toward
man, appeared, not by works done in righteousness, which we did ourselves,
but according to his mercy he saved us, through the washing of regeneration
and renewing of the Holy Ghost, which he poured out upon us richly, through
Jesus Christ our Saviour; that, being justified by his grace, we might be
made heirs according to the hope of eternal life.

But points out the contrast. When the kindness . . .
love tov^ard man. The two terms are distinguished
as " divine benevolence in general, and more specifically,
the compassion for mankind." ^ Both together=grace,
" the grace that brings salvation." God's kindness,
etc. (Rom. ii. 4, 11, 22), was suggested by "shewing
all meekness towards all men " (2). It contrasts at the
same time with " living in malice," etc. (3), and refers

1 n'AaviDiiEvoi, Jas. v. 19; Heb. v. 2. ^ (juTiavOpunla, Acts xxviii. i.

III. 4-7-] CHAPTER III. 2ii

especially to God's redemptive work (ii. 1 1 ; Eph. ii.
John iii. i6). God our Saviour (i Tim. i. i). Not by (in
consequence of) ^ works . . . righteousness, begins the
apodosis modifying the conception " he saved us." By
way of emphatic contrast Paul presents first the negative
form of the truth that saving grace is entirely free and
undeserved. He points out what is not, as well as what
is, the ground of our salvation, and by what means we
become partakers of it. It is not said but emphatically
denied that we have done such "works." We are not
saved by works, etc., we in fact have none. The repudia-
tion of human merit is absolute. Which we did (aor.)
ourselves, a definite act in time like God's application of
salvation (" saved "). Impressive contrast again : Not
we by works effected salvation, but his mercy did, not
by works but according to his mercy, in virtue of, in con-
formity with it (i Pet. i. 3 ; Luke i. 78). Mercy=" kind-
ness and love toward men." He saved, i. e. God, our
Saviour (4), put us into a state of salvation (Eph. ii. 8.
HUTH. : " The saving is here represented as simultane-
ous with the appearance of God's kindness, although
' through ' refers the expression ' be saved ' to its ap-
plication to individuals, which differs in time from ' when
the kindness,' etc., appeared." The goodness which ap-
peared in Jesus Christ finds its realization and end " in
the saving of individuals by the bath of regeneration."
Us : believers. Salvation is assured and sealed to us from
the moment of our union with Christ through the wash=
ing of regeneration. HUTH. : " From Eph. v. 26 it is
clear that this can mean nothing else than baptism," and
that not as a symbol, or pledge, but as the instrumental
mediating cause of regeneration and renewal which is
wrought by the Holy Ghost as the efficient agent

1 tv, the condition of life in which they were wrought.

2 12 EPISTLE TO TITUS. [m- 4-7-

(Eph. V. 26; Heb. x. 23 ; i Cor. vi. 11 ; Acts xxii. 16).
HUTH. : " Paul calls it the bath of regeneration (John iii.

3 f[. ; I Pet. iii. 23), because by means of it God actually
brings about the new birth" (Rom. vi. 3 ff. ; Gal. iii. 27 ;
Col. ii. II ; I Pet. iii. 21). Ellic. : " a means whereby
we receive the same, and a pledge to assure us thereof."
He adds: " Less than this cannot be said by any candid
interpreter." It provides " the basis on which rests all
further growth in the life of the Spirit." V. O. : " Baptism
is the means of regeneration, if truly desired and received
in faith — which may be assumed in respect to adults who
receive baptism by their own free act." He calls it
" the decisive act, the great turning-point in the history
of their inner and outer life," and adds : " Whoever, with
the desire of salvation, went down into the baptismal
water, with the confession of an honest faith, came forth
therefrom as one newborn, to live henceforth a new life."
Paul does not mention the subjective requisite here or in
7, probably because he would enhance the saving mercy
of God, the divine work unto human salvation. And re=
newing, may betaken as " the continuing influence of the
Spirit," or as synonymous with regeneration, explanatory
of it but not adding any new force to it. This construc-
tion of it is required by the context, " he saved us
through," etc. Of the Holy Ghost, — genitive of the
agent. Which . . . richly through, etc. Omit the com-
ma. It is not said that He gave, but poured out, shed, an
expression derived from O. T. (Joel iii. i ; Zech. xii. 10 ;
Is. xliv. 3; John i. 33; Acts ii. 17, 33; x. 45). It is
suggestive of the mode of baptism. Richly, abundantly.
Of this gift, without which salvation is impossible, there
has been to us an abundant outflow through Jesus
Christ. The incomparable, priceless, heavenly effusion
is bestowed by the Father through the Son (John xiv.

III. 8.] CHAPTER III. 213

16; cf. XV. 26; vii. 37-39; 2 Cor. i. 21 f.). HuTli. :
" Christians are saved by God pouring upon them, at
baptism, the Holy Spirit, which renews them." Redemp-
tion is the work of the Trinity. Ellic. : " The Father
saves us by the medium of the outward laver which con-
veys the inward grace of the regenerating and renewing
Spirit ; that Spirit again is vouchsafed to us, yea poured
out abundantly on us only through the merits of Jesus
Christ " — the principal cause, the efficient cause, the
meritorious cause. That, in order that, the design of
God saving us, the high end for which He so richly
poured out His Spirit on us. This final clause depends
on the chief thought " saved " (5), though it also connects
with " poured out " (6). The former is brought about
through the latter. We were not only rescued from a
lost and hopeless condition by God's kindness and love,
justified by his grace, but the end toward which every-
thing was directed was that we should become heirs of
eternal life. " Justified," acquitted of guilt and punish-
ment, and restored to the filial relation with God
(Rom. i. 17; iii. 24; iv. 5). Justification is exclusively
an act of grace. Be made heirs ... of eternal life (i. i f.).
Eternal life is an inheritance not yet distributed in its
whole extent (Rom. vi. 22 f. ; viii. 17, 23 f.). We are
heirs of it according to hope, heirs prospective, not yet
in possession of the ultimate blessedness to which we are
destined. How such priceless privileges enforce the
duties "toward all men " enjoined in 2 !

8. Faithful is the saying, and concerning these things I will that thou
affirnn confidently, to the end that they which have believed God may be
careful to maintain good works. These things are good and profitable unto
men :

Faithful (i Tim. i. 15), trustworthy, is the saying. As

in I Tim. iv. 9, this refers to what precedes, the impor-

2 14 EPISTLE TO TITUS. [in. 9.

tant doctrines taught (4-7). Concerning these things . . .
affirm confidently, asseverate (i Tim. i. 7), lay especial
emphasis on, be positive in teaching these great truths.
Only a positive faith has any value. The practical ob-
ject and intent of this positive instruction is at once
expressed : to the end that they maintain good works.
The doctrine of free grace is the most powerful incentive
to genuine good works (ii. 7, 14). These follow^ faith,
they are its outward expression, and they are possible
only to those who have faith, who have believed God.
The phrase expresses a vital relation to God Himself
(Acts xvi. 34, 15; xviii. 8). The emphasis is on God,
those who believe or trust God, instead of putting faith
in man or perhaps in false deities. Be careful, anxious,
solicitous about the outward life, make good works a
study and a care. Maintain, lit. carry on, practise, "give
prompt and sedulous attention to." These things, this
positive and practical teaching, or these instructions as
to good works, in sharp contrast with the foolish and un-
profitable things described in 9 are good ^/rr se, intrinsi-
cally, versus " vain," and proftable (i Tim. ii. 3), versus
" unprofitable."

9. But shun foolish questionings, and genealogies, and strifes, and fight-
ings about the law ; for they are unprofitable and vain.

Shun versus "affirm confidently." Hold aloof from
such fables and fightings, go out of their way (2 Tim. ii. 16)
Foolish, not a subject for reasonable study, inconsistent
with the genius of Christianity. Questionings and,
genealogies (i. 10 ; i Tim. vi. 20). The latter term dis-
closes the theme or content of these questions. Strifes,
sheds light on the behavior of the heretical disturbers.
They are given to quarrels, disputes about the law, and

1 Ka\a. versus ^upaq

III. 10, II.] CHAPTER ITT. 215

individual precepts (i. 14), a prevailing form of contro-
versy (i Tim. i. 7), the natural result of those unreason-
able "questionings" (i Tim. vi. 4 ; 2 Tim. ii. 23). For
they . . . and vain, fruitless and bootless, no good is
derived from them, either for faith or life. V. O.: " Paul
has his mind directed particularly to the contentions of
the Jewish party."

TO, II. A man that is heretical after a first and second admonition refuse;
knowing that such a one is perverted, and sinneth, being self-condemned.

A man . . . heretical^" a man who causes divisions."
With later writers "heresy "=the espousal of fundamental
error, but this is not its N. T. sense (i Cor. xi. 19 ; Gal.
V. 20; Rom. xvi. 17; cf. 2 Pet. ii. i). Here is meant
evidently one who occasions divisions in the church by
such erroneous teachings as have just been described (9 ;
i. 14). Calv. : " Whoever wantonly breaks up the unity of
the church." After . . . admonition, reprimand (i Cor.
X. 1 1 ; Eph. vi. 4), " including both blame and exhorta-
tion." Refuse (i Tim. iv. 7), avoid, have nothing to do
with. After a second unavailing exhortation desist from
further warnings. Have no contention with him. It is
labor lost. According to some " admonition "=private
excommunication, " refuse "=public excommunication.
The latter may be implied, but certainly is not formally
expressed (i Tim. v. ii). The ground for this rejection
is given : Knowing, " by the ill-success of thy admoni-
tions," that such a one is perverted, perverse, totally
corrupted in thought and aim (Deut. xxxii. 20 ; LXX.),
inwardly controlled by a complete aversion and antagon-.
ism to truth and right. And sinneth, being self=con=
demned. Omit the comma. One who rejects a twice-
offered admonition sins with the full consciousness of
guilt and condemnation (i Tim. iv. i). This defines
more precisely his perverseness. He sins in spite of his

2i6 EPISTLE TO TITUS. [111.12,13.

self-condemnation. Ellic. : " He condemns himself in-
directly and implicitly as acting against the law of his
mind, and doing in his own particular case what in the
general he condemns." Such a one bears within himself
his sentence. There is no help for him, no hope of his
recovery.

T2, 13. When T shall send Artemas unto thee, or Tychicus, give diligence
to come unto me to Nicopolis: for there I have determined to winter. Set
forward Zenas the lawyer and Apollos on their journey diligently, that
nothing be wanting unto them.

Final directions and salutations. Titus is urged to
hasten to Paul after the arrival in Crete of one of the
persons mentioned. Whether this one was to supply the
place of Titus while the latter was away, or conduct
him to Paul, cannot be determined. Artemas is not
mentioned again. Tychicus (2 Tim. iv. 12 ; Col. iv. 7;
Eph. vi. 21). Nicopolis, probably the one in Epirus,
a place of importance, " not unsuitable as a centre
for missionary operations." This offers no evidence that
Paul wrote from Nicopolis. The next clause " there,"
etc., shows that at the time of writing he was not at
Nicopolis. No historical deduction can be drawn from
Paul's resolve to winter there. Of Zenas nothing is
known, nor can it be decided whether " the lawyer " refers
to his being learned in the SS. (Matt. xxii. 35), or
to his being skilled in the Roman law. Apollos was an
Alexandrian Jew, versed in the SS., a disciple of John,
instructed in the Gospel by Aquila and Priscilla, an
eloquent preacher, a friend of Paul (Acts xviii. 24-28 ;
I Cor. xvi. 12). These two were at present in Crete and
about to leave it. Titus is to act diligently, zealously, in
sending them forward on their journey, supplying them
with all their various needs (3 John 6) so that nothing
be wanting to them (Rom. xv. 24; i Cor. xvi. 6, 11).

III. 14, 15.] CHAPTER III. -zxi

Beng. infers from this that Titus had means. This
final injunction that particular assistance be given to two
brethren, leads Paul to one more general exhortation that
good works be cultivated.

14. And let our /tvy^/t.' also learn to maintain good works for necessary
uses, that they be not unfruitful.

Let our people, " fellow-believers with Paul and Titus
in Crete," " those around thee," or our brethren gener-
ally (8). The diligence of Titus in complying with the
injunction to render this needed assistance, should be made
an object lesson to his flock, moving them to the practice
of good works: "here, decidedly works of Christian be-
neficence and mercy," those directed to necessary uses
(wants), all cases where the necessities of others come
before their eyes. They should ever tender relief to
those in need, that they be not unfruitful. A faith
which does not produce good works is like trees without
fruit. Acts of love are the fruits of faith, and such fruit-
fulness is needed not only for others' benefit, but for one's
own spiritual enrichment.

15. All that are with me salute thee. Salute them that love us in faitli.
Grace be with you all.

All . . . with me, those in his company, probably
his fellow-laborers. Salute . . . love us in faith. His

salutation is restricted to those " with whom the common
faith is the bond of the most intimate union." The bene-
diction, grace be with you all,- includes the overseer
and those under his oversight. We cannot conclude
from it that the Epistle was intended for the Church as
well as for Titus.

ANNOTATIONS

ON THE

EPISTLE TO PHILEMON

BT

EDWARD T. HORN, D.D.

INTRODUCTION.

That the Epistle to Philemon was written about the
same time as that to the Colossians, is evident on com-
parison of verses 23, 24, with Col. 4 : ia-14. The same
persons were with Paul on both occasions, and both let-
ters were sent to Colossae by the hands of Tychicus and
Onesimus. Philemon was a dear friend of Paul, a con-
vert of his, who probably had been led to Christ while
the apostle resided in Ephesus, A. D. 54-57 (Acts 19 : 10").
In his home Paul may have first met the slave Onesimus.
This man afterwards ran away from his master, having
stolen something from him. Onesimus came under Paul's
influence at Rome. Home-sickness or destitution or a
casual meeting with Epaphras may have brought him to
Paul's '* hired house." He became a Christian ; how
real a Christian is shown by his prompt return to his
master at Paul's bidding after he had approved himself
a useful friend and servant to the prisoner of the Lord.

This epistle is a beautiful specimen and example of
Christian courtesy. Both Paul and Philemon approve
themselves gentlemen in it, and the high tone of Chris-
tian intercouse between these two shows of what sort the
earliest followers of our Lord were ; while the case of
Onesimus also goes far to prove how real a gentleman the
Gospel can make out of a slave and a thief.

It is most suggestive as to the manner in which the

221

2 22 IN TROD UC TION.

Church approached great social questions which in their
deepest essence were contrary to the Gospel, and (in the
words of Bengel) as showing how Christians ought to
apply higher principles in ordinary life. (See on Col.

3 : 22—4 ■■ 2.)

But we value it most of all as an instance of the prin-
ciples which animated the apostle as a pastor of souls,
and of the tact which he used. As such it remains an
example to all who are called to answer for their fellow-
men.

The epistle should be dear not to a pastor only, but to
servants, to culprits, to fugitives, and to the penitent.
What nobler description of apostolic Christianity could
be given than Onesimus renders, at the command of Paul
going back to servitude, exposing himself to merited
punishment, confessing his sin — merely because it was
right to do so? That must have been a model house-
hold in which Philemon had a brother in his slave and his
slave for a brother. Their new confidence and love,
while it did not destroy the natural relation between
master and servant, rested on the fact that each had the
other forever.

It is the only strictly private letter of the apostle Paul
preserved to us in the New Testament. It cannot be too
highly esteemed as a glimpse of the inner and the domes-
tic life of the second generation of followers of Jesus.

1-3- Paul, a prisoner of Christ Jesus, and Timothy our brother, to Phile-
mon our beloved and fellow-worker, and to Apphia our sister, and to
Archippus our fellow-soldier, and to the church in thy house : Grace to you
and peace from God our Father and the Lord Jesus Christ.

I. Paul, a prisoner of Jesus Christ. The epistle be-
gins in the prison at Rome. Paul is writing to a friend.
As in his letter to the Philippians, he does not begin by
asserting his apostolic office. It is the man Paul to his
friend. But not Paul merely, but Paul a prisoner — but,
and this makes all the difference, a prisoner of Jesus
Christ. The words express the fellowship in Christ and
in Christian love which binds Paul and Philemon to-
gether, and give to the letter more weight than any offi-
cial sanction could (Eph. 4 : i). Is it not true that as a
Christian brother a minister of Christ can effect more in
personal intercourse with men, than by the assertion of
official dignity and authority? KUEBEL says of this
epistle, that " it gives us an immediate insight into the
personal life of the apostle, into his way of thinking and
doing, and all must own that here they meet an unusually
tender and delicate but at the same time rich and noble
mind, a depth of insight and also a skill in dealing with
all sides of a difficult subject which we cannot but admire.
For the characterization of the apostle this letter offers a
very mine of suggestions." — And Timothy the brother.
Timothy had been associated with Paul, and most prob-
ably with Philemon, during the former's extended residence
in Ephesus. Though he has no more part in the letter, which

223

2 24 EPISTLE TO PHILEMON. [2.

Paul seems to have written with his own hand, he naturally
would desire to greet an old friend, and Philemon would
expect it. He was acquainted with the case of Onesimus
also, and interested in the issue. Note, however, how
much more important a position Paul gives to Timothy
in the letter than he does to the others whose names ap-
pear at the end. (See Col. i : i.) — To Philemon the beloved
and our feIIow=worker. This was not mere compliment.
Philemon probably had been one of Paul's converts at
Ephesus, and afterwards a co-worker there, and probably
elsewhere. He must have resided in that city while Paul
was there, and Paul seems to have been at home in his
house. Afterwards he removed to Colossae, which prob-
ably really was his home, his residence at Ephesus having
been only temporary. Later legend made Philemon
bishop of Colossae. Nothing stamps the old lists of
bishops as untrustworthy with more certitude, than their
thirsty adoption of all the names mentioned in the sacred
story.

2. And Apphia, the sister. In all probability, Phile-
mon's wife. In that early day, it could not have been
unusual to find households which the Gospel divided ; a
husband or wife in the Lord, and the other unbelieving
(i Cor. 7 : 12, 13). How great the blessing of Philemon
and Apphia, having one calling, one faith, one spirit, one
motive, and a perfect community of interest. Tasting
the reality of Christian marriage, and its blessedness, the
usefulness of both was multiplied also. — And Archippus
our fellow=soldier. (See Col. 4 : 17.) Some think him a
Christian worker whose field was at Laodicea, though
his home was with Philemon ; an evangelist abiding
there for a while ; or the pastor at Colossae, in the
absence of Epaphras. Most probably the son of Phile-
mon is meant, at this time a deacon in the Colossian

3-] EPISTLE TO FHI LEMON. 225

Church, still in his father's home. As a youth Paul had
known him and been attracted by his youthful enthusias-
tic helpfulness, and may have made him his companion
in some of his excursions and undertakings at that time.
He called him \\\s fclloiv-soldier. At any rate, Archippus
had now undertaken to fight the good fight. — And to the
church in thy house. A church at Colossje, and per
haps the only band of Christians there, regularly
assembled for worship in the house of Philemon. This
was the representative house in the congregation. At
this time Christians usually assembled in private houses,
having fixed places of assembly, however. In some cities
there were several such churches, as at Rome. Special
places of worship are mentioned by Tertullian, but the
Christians were not allowed to have public places of wor-
ship until the third century. Col. 4:15. We see here
evidence not only of Philemon's devotion and zeal, but
also of his importance in the Church. How useful in
that formative period were the responsible men who held
the converts together, and gave them a local habitation,
in the places which apostles and evangelists had visited,
when these went further and further. ChrysOSTOM un-
derstands by "the church in thy house" simply Phile-
mon's household, all of whom, slaves and all, formed a
church. This is not probable ; for if so, either Onesimus
had been separate from them, or his fault would also
have been an apostasy ; and he would have returned not
simply a new-born brother, but rather a penitent under
discipline.

3. Though it be a personal letter, he gives his apostol-
ical benediction. It is his prayer and gift ; but also tells
the assurance in which both abode. (See Col. i : 2.)

4-7. I thank my God always, making mention of thee in my prayers,
hearing of thy love, and of the faith which thou hast toward the Lord
15

2 26 EPISTLE TO PHILEMON. [4-6.

Jesus, and toward all the saints ; that the fellowship of thy faith may be-
come effectual, in the knowledge of every good thing which is iif you, unto
Christ. For I had much joy and comfort in thy love, because the hearts of
the saints have been refreshed through thee, brother.

4. My prayers. Shows that Paul maintained the habit
of private devotion. And in his prayers he made special
mention of this friend, as it was his custom to pray for
his converts singly (i Thess. 1:2). And in praying for
him, he always had reason for thanksgiving too. Add to
the unwearied outward labors of the apostle this intense
sympathy with the virtues, imperfections and cares of
all whom he had begotten in the Lord ! (2 Cor.
1 1 : 29).

5. Hearing. Through Epaphras, and through Onesi-
mus. " Yet the distance between Rome and Phrygia was
not small " (Chrysostom). In such matters Paul was
dependent on ordinary means of information. — Of thy
love : brotherly love. — The faith. Faith here means
fidelity. Epaphras and Onesimus must have praised
Philemon's liberality and justice. He fulfilled every
duty. To him the needy had recourse (Job 29 : 11-16;

31 : 13-40).

6. This sentence is not clear and the explanations
given are not satisfactory. It may be read, as in the
text, as telling what Paul wished for, or as a further
statement of what he had heard of Philemon. Effectual
is changed to evident, manifest, in the Vulgate, in accord-
ance with a various reading. And it is a question whe-
ther we should read in you or in us. Bengel refers to 2
Cor. 8 : 9. The fellowship of Philemon's faith or faith-
fulness means the fellowship with others to which it led
him, so that he shared with them what he had.
(EllicotT: "The participation of thy faith en-
joyed by others.") It is the usual word for the

y,S.] EPISTLE TO PHILEMON. 227

almsgiving, the communion, which was essential to the
worship and life of the early Church. (See on Phil.
I : 3-7.) I would read the verse : Hearing how the
felloivsJiip of thy fidelity is become effectual unto Christ, in
your thorough hiowledge of every good tiling that is in
you {Christians) or in us {Christians) ; i. e. Philemon
was learning by experience, in his continual exercise of
charity, to know more and more of the compass of the
life of Christ. He was attaining to that real and
thorough knowledge Paul repeatedly commends at this
time (Phil. 1:9; Col. i : 9).

7. For seems to confirm our interpretation of the pre-
ceding sentence. This is a delicate commendation of
Philemon's kindness. Paul lets him know the grateful
report spread abroad of him. It is right to let the chari-
table know the Church's appreciation of their devotion.
— Hearts. In the original Bowels, that word including
"all the nobler viscera" (Col. 3: 12). — Refreshed. (See
Matt. 1 1 : 28.) The word our Lord uses, when He
promises to give rest to those that labor and are heavy-
laden. Philemon was the means and instrument of
Christ's kindness. Through the willing service of His
followers our Lord refreshes those who come to Him.
(See Col. 1:4.)

8-14. Wherefore, though I have all boldness in Christ to enjoin thee
that which is befitting, yet for love's sake I rather beseech, being such a one
as Paul the aged, and now a prisoner also of Christ Jesus : I beseech thee
for my child, whom I have begotten in my bonds, Onesimus, who was afore-
time unprofitable to thee, but now is profitable to thee and to me : whom I
have sent back to thee in his own person, that is, my very heart : whom I
would fain have kept with me, that in thy behalf he might minister unto me
in the bonds of the gospel : but without thy mind I would do nothing; that
thy goodness should not be as of necessity, but of free will.

8. Wherefore. Because of your evident Christian
spirit.— That which is befitting. A Christian is not

2 28 EPISTLE TO PHILEMON. [9, 10.

governed by a code of law, but feels himself bound by
whatever befits his profession (Col. 3:18; Eph. 5 : 4).

9. Beseech. ExJiort. (See i Thess. 4 : i.) — Paul the
aged. Paul might now be about sixty years old, and was
much worn. Westcott and HORT decidedly prefer a
reading which (by the insertion of a single letter) makes
\.\\\'5,, Paul an ambassador. (See Eph. 6 : 20 ; 2 Cor.
5 : 20.) — And now a prisoner also of Christ Jesus (i : i).

10. My child (i Cor. 4:15; Gal. 4 : 19). — Onesimus,
Onesimus was Philemon's slave. He had run away from
him, perhaps in dread of punishment, but more likely
because he had stolen somewhat and wished to en-
joy it (18). He had met Paul in Rome. As Paul was a
prisoner there, Onesimus must have gone to him, to his
house. He had known Paul in the house of Philemon.
The bad recognize the good, and pay tribute to Christ
by always resorting to His followers when destitute and
desolate. The report Onesimus gave of his master shows
that he had been kindly treated by him, and loved to
speak of and praise him. He was homesick. As it is
evident that it was not in his power (19) to repay what
he had taken, it is likely he had lost or squandered it all ;
and it was either in dire want or dawning repentance,
like the prodigal son's, that he had recourse to Paul, whose
gospel he had heard in the home at Ephesus. And Paul
not only relieved him, but begot him again to a new life
in Christ, the reality and genuineness of which are proved
by Onesimus' return to his master at Paul's bidding with
this letter. It is not strange that Paul loved him like a
son. Singularly enough, the slave's proper name (which
extant inscriptions show not to have been unusual in
that region) means Helpful. That Paul was not unmind-
ful of this suggestion, we see in the next verse. (See on
Phil. 3 : 2.)

II-I3.] EPISTLE TO PHILEMON. 229

11. Unprofitable and profitable, though an allusion to
the meaning of the name of Onesimus, have quite another
sound than it. On this play on the word, Bengel re-
marks : " Paul seems to have been a man who, when
among those who would not abuse it, could be playful
and humorous, notwithstanding his great earnestness."
Onesimus had done all he could at Rome to serve Paul.
" What I call Timothy, that I call him also " (Chrys-
OSTOM). He makes no endeavor to excuse the fault of
Onesimus, nor would he help Onesimus to do so. Rut
the change that had been wrought in Onesimus was a
strong reason why Paul's request for him should be
granted.

Whom I have sent back to thee. Christian repentance
demands restitution. While Paul preached the free for-
giveness of sins, this shows how he administered private
absolution. Not by way of penance, but for Christ's
sake, he requires the forgiven one to do his utmost to
undo his fault. Onesimus must go back to his master,
and without stipulations. This, though Paul loves him
as his own heart (13). Nay, because he so loves him.
But then Paul does his utmost that this tender simplicity
of repentance and obedience may not be chilled and
blasted by a harsh reception. Thus a pastor mediates be-
tween those who have done and those who have suffered
wrong. If Onesimus had refused to go, it would not have
invalidated Paul's preaching of forgiveness ; but it would
have shown Onesimus' repentance to be unreal.

12. That is, my very heart. Bowels, as in ver. 7.
This profession of love for Onesimus undoubtedly was
sincere. In his new life, at least, the man must have
been winning ; and in his old, he doubtless had been a
valued servant.

13. We may imagine of how much use this servant

230 EPISTLE TO PHILEMON. [14-16.

might be to Paul. And he knew well how gladly Phile-
mon would do anything for him, even lend him his
servant. T]ic bonds of tJie Gospel are upon the prisoner
of the Lord.

14. The very assurance of Philemon's friendship bound
Paul to act fairly. Mark his perfect courtesy. The
courteous and truly loving man never presumes, never
overrides another's right. — That thy goodness should be
... of free will. It is important not to force good men
to do more than they are willing to do, but so to address
their conscience that they will willingly do all they ought
to do, and continually more and more. It is not the
amount of our gift, but the spirit of it, which is accept-
able to God (2 Cor. 9:7; Luke 21 : 1-4).

15-16. For perhaps he was therefore partedy;-(7w thee for a season, that
thou shouldest have him for ever; no longer as a servant, but more than a
servant, a brother beloved, specially to me, but how much rather to thee,
both in the flesh and in the Lord.

15-16. How beautiful this is. Christianity combated
and overthrows slavery by making of bondmen " brothers
beloved in Christ." The outward relations of masters
and slaves may continue, but the real relation is altogether
changed. The worst laws would have their teeth drawn,
if masters and slaves both realized that they have each
other eternally, and that eternally they are brothers. So
Onesimus was accredited to the Colossian Church as" the
faithful and beloved brother " (Col. 4 : 9). Not only the
relations between masters and slaves are changed by the
Gospel. All natural relations are. Husbands and wives,
parents and children, brothers and sisters, learn that they
are such not in the flesh only, but, being in Christ, they
belong to each other eternally. Thus their mutual rela-
tions are purified and glorified. CllRVSOSTOM and
Jerome point to this as an instance of God's Providence

I7-20.] epistlp: to piiiLErdON:

231

overruling evil, and refer also to the story of Joseph.
(See also Augustine, Enchiridion, 100-103 : " It would
not be done did He not permit it (and of course His per-
mission is not unwilling, but willing) ; nor would a Good
Being permit evil to be done, only that in His omni-
potence He can turn evil into good. . . . God accom-
plishes some of His purposes, which of course are all good,
through the evil desires of wicked men : for instance, it
was through the wicked designs of the Jews, working out
the good purpose of the Father, that Christ was slain.
. . . But however strong may be the purposes of angels
or of men, whether of good or bad, whether these pur-
poses fall in with the will of God or run counter to it, the
will of the Omnipotent is never defeated, and His will
never can be evil.") The conception of God swaying the
issues of the unconstrained choice of all men is much
higher than that of one who fixes and maintains invari-
able law among dead things. — Specially to me. What-
ever reception Philemon may accord him, so will Paul
always regard Onesimus, as his brother beloved. — But
how much rather to thee. Onesimus probably had
been a trusted servant, and had wounded Philemon's
affection as much as his confidence.

17-20. If then thou countest me a partner, receive him as myself. But
if he hath wronged thee at all, or oweth thee aught, put that to mine account ;
I Paul write it with mine own hand, I will repay it : that I say not unto thee
how that thou owest to me even thine own self besides. Yea, brother, let
me have joy of thee in the Lord : refresh my heart in Christ.

17. Paul engages himself for Onesimus, and makes the
utmost demand on Philemon's friendship. Of both Paul
required an extreme sacrifice. Onesimus had to go back
to servitude, Philemon had to receive the offender as a
brother.

18, 19. Paul here meets the objections that might rise

232 EPISTLE TO PHILEMON. [20-22.

in Philemon's mind. Doubtless Onesimus had confessed
to him, as Bengel suggests. — Thou owest to me thine
own self. Philemon never could repay what he owed to
Paul. A faithful preacher of Christ gives more than all
the world could pay for. What, too, can we withhold,
when Christ asks it, and says. Put it to my account?

20. I would have joy, or help. Our Lord tells of joy
in heaven over one sinner that repenteth. And what can
give a faithful pastor greater joy, and help him more,
than to see his children rising to Christ-like self-denial
when he watches their inward struggles and their victory
over evil dispositions and natural hindrances. Herein,
and not in profession, is seen the power of the Gospel.
— Refresh my heart in Christ. A reference to Phile-
mon's kindness to the saints (ver. 7). The apostle holds
before him Jiis weary heart.

21. Having confidence in thine obedience I write unto thee, knowing
that thou wilt do even beyond what I say.

21. EllicotT: "I am confident that thou wilt fully
comply with my request." Paul could have paid Phile-
mon no higher compliment than by returning his slave
to him with this request. And Onesimus could have
given no surer proof of his conversion. A pastor cannot
do more for his people than by summoning them to
Christ-like acts. A Christian spirit needs proof and ex-
exercise.

22. But withal prepare me also a lodging : for I hope that through your
prayers I shall be granted unto you.

22. Prepare me also a lodging. This would be an ad-
ditional reason why Philemon should obey. But it was
rather a promised reward of his obedience. Paul is con-
fident that they are praying for him, that a door of the
Gospel may be opened to him (Col. 4 : 3),

23-25.] EPISTLE TO nifLEMON. 233

23-24. Epaphras, my fellow-prisoner in Christ Jesus, saluteth thou ; and
so do Mark, Aristarchus, Demas, Luke, my fellow-workers.

23,24, Jesus called Justus, mentioned Col. 4: 11, is
here omitted. Epaphras takes the place of Aristarchus
as " fellow-prisoner." Probably at this very time he was
dwelling with Paul. He was personally known to Phile-
mon. The presence of Mark, who at one time had been
unprofitable, and of Demas, who afterwards would for-
sake Paul for the love of this present world, suggests many
thoughts. Did Paul remember (Acts 13 : 13) and have
foreboding (2 Tim 4 : 10) as he sent the unprofitable serv-
ant back ? This group might be typical of the various
elements of many a Christian congregation. Here were
wheat and tares growing in the same soil. St. Paul failed
not only with such as Gallio and Felix, whom he saw but
little of, and who moved in a different world and had
great temptations, but even with one who had turned
away from self and enjoyed the heavenly comfort, and
lived with him most intimately ; even as our Lord did
not succeed with Judas. On the other hand, Barnabas
seems to have been wiser than Paul in giving Mark a
second opportunity. At the time of this letter both
Mark and Demas were Christians ; each had his own
temptations; Mark had surmounted a great danger; a
great danger was before the other. — This letter was
written about the same time and sent with the letter to
the Colossians.

25. The grace of our Lord Jesus Christ be with your spirit. Amen.

ANNOTATIONS

ON THE

EPISTLE TO THE HEBREWS

BY

EDMUND J. WOLF

INTRODUCTION.

The Author. The authorship of no other portion of
the New Testament is so much disputed. There was a
diversity of opinion in the second century, and the ob-
servation of Origen still holds: "Who wrote this epistle
God alone certainly knows." The early and long domi-
nant theory that Paul was the author has as much
against it as for it, and about the only data obtainable from
the work itself is that the author was a personal disciple of
Paul's, a Jew familiar with the ceremonial law and its
Messianic import, a Hellenist using the LXX. and given
to Greek modes of thought, and that he belonged to the
second generation of Christians. Among the names con-
jectured are those of Luke, Barnabas, Clement of Rome
and Apollos.

To Whom Addressed. This is as uncertain as the
origin of the document. It bears throughout unmistak-
able marks of being an epistle, and closes with the pro-
posal of a visit and with salutations, but its destination is
unknown. It is self-evident that the readers formed a
body of Jewish converts suffering persecution and in
danger of falling back into Judaism. The epistle is aimed
at counteracting the beginnings of apostasy, warning them
against the fatal step, and encouraging them at all haz-
ards to hold fast the Christian profession. A local habi-
tation is assumed, but against the claim that Jerusalem
meets the conditions there are decisive objections. Anti-
och has also been proposed, and Alexandria and Rome.

The Argument. The Gospel is mediated through

237

238 INTRODUCTION.

Jesus Christ, the most exalted agent in the universe. He
was indeed temporarily humbled, but only in order that
He might achieve our redemption, having been specifi-
cally appointed of God to a priestly office which completely
overshadows the priesthood of Aaron and which was ex-
pressly foreshadowed by that of Melchizedek — a Mediator
who, by a union of divine and human attributes, was per-
fectly adapted to the work of redemption, and who
effected our forgiveness and renewal by going with His
own life's blood before God, and offering once for all a
sacrifice in our behalf, His one offering having eternal va-
lidity. Every encouragement is thus provided for the
fullest assurance of faith as well as for the strictest
obedience, and for personal examples of the power of
faith and the reward of obedience they have but to look
at the roll of their illustrious forefathers, whose invisible
watching as well as the leadership of Christ ought to spur
them on to a heroic triumph over the bitterest trials.

Authenticity. Despite the uncertainty as to the origin
and destination of the Epistle, modern critics are agreed
in allowing "its adequate treatment of an important sub-
ject, its final adjustment of the Jewish and Christian dis-
pensations, its skilful composition and flexible style, to
win for it a secure place in the N. T. canon." It is in-
controvertibly a production of the Apostohc age, written
before the destruction of the Temple, by a friend of
Timothy, and it was read in the churches from the earliest
times.

Its own contents evidence its inspiration. " Nowhere
are the main doctrines of the faith more purely or majesti-
cally set forth, nowhere is Holy Scripture urged with
greater authority and cogency, nowhere, in short, are
those marks which distinguish the first rank of primitive
Church writings from the second and post-Apostolic more
unequivocally and continuously present."

CHAPTER I.

1-4. God, having of old time spoken unto the fathers in the prophets by
divers portions and in divers manners, hath at the end of these days spoken
unto us in his Son, whom he appointed heir of all things, through whom
also he made the .worlds ; who being the effulgence of his glory, and the
very image of his substance, and upholding all things by the word of his
power, when he had made purification of sins, sat down on the right hand
of the majesty on high ; having become by so much better than the angels,
as he hath inherited a more excellent name than they.

It is God who speaks. The measures and the methods
of His word were formerly varied, but He has now spoken
as never before, having made the crowning revelation in
His Son, for whom the world was destined and by whom
it was fashioned, and who as the embodiment of God's
glory and the expression of His essence, theupholderand
the purifier of the universe, seated Himself by the right
hand of God, lifted above the angels as far as His singular
name is exalted above theirs. The first sentence of the
Epistle strikes its keynote announcing the ground theme
of the whole treatise, to wit, that the revelation of God in
His Son is as much more imperative and inviolable than
the revelations in created organs, as His person is more
exalted than theirs. Both its completeness and its certi-
tude are guaranteed by a divine ambassador.

The opening is peculiar. The only N. T. letter with a
similar introduction is i John. Almost every word of
the exordium offers a text which receives amplification
•and application in the body of the Epistle.

Divers portions,^ consisting of many parts, given piece-

1 no'Avfiepug, £k fiEpovg, i Cor. xiii. 9.

239

240 EPISTLE TO THE HEBREWS. [i. i-4-

meal, additions being made as circumstances admitted.
The fragmentary character of all former revelations having
stamped them as imperfect, (x. i. 2), it is implied that
the final revelation in the Son is complete once for all.

Divers manners,^ given in many ways, having a diver-
sity of forms and modes. Not only were the contents of
successive revelations fractional, but they varied also con-
siderably in form. Truth was given in divers modes, i. e.
in dreams, visions, from mouth to mouth (Num. xii. 6, 8),
through angels, symbols, types, etc. MoLL. : " The term
points partly to the distinction of law and prophecy,
doctrine and exhortation, threatening and promise, in the
prophetic discourses ; partly to the diversity of personal
individuality, the respective modes of teaching which
distinguished a Moses, a David, an Isaiah."

The former term has no chronological import, and the
contrast is not between God speaking often in the pro-
phets and only once in the Son, but between revelations
variously distributed among the prophets, and the un-
divided fulness and absolute character of that given in
the New Testament. The two phrases specify the
peculiarities of the Old Covenant, and, without naming
the contrasted characteristics of the New, they imply
emphatically that the manifold and multiform fragments
of truth have received their completion in Christ, that we
now have revelation in its ultimate form, the Logos
incarnate, in whom as in a spectrum all the varied rays
and hues of truth meet and harmonize (Col. ii. 3).
Fond of contrasts and parallels, either expressed or sug-
gested, the author opposes of old time 2 to the phrase at
the end of these days, referring to revelation in former
times, concluding with Malachi. After the close of the
canon there was no revelation until He came, who

1 no/lyrp(57rwf. 2 ^j-dAci = long ago.

I. 1-4.] CHAPTER I. 241

with His messenger was foretold by the last O. T. pro-
phet.

Whatever the diversity in times, instruments and forms
of ancient revelations, they were divine communications.
God spake then as now.^ The prophets, like John, were
each the voice of an Invisible One crying in the desert of
error and sin. Those who heard them heard God. The
essential connection between the two dispensations is
maintained from the start. They have a common source
and a common purpose. They form one temple of truth
in which the former is the outer sanctuary, the latter the
inner, or Holy of Holies.

Unto the fathers, the forefathers, all the former genera-
tions of Israel which preceded those now living ^ (Sir.
44; Acts iii. 22 ; Rom. ix. 5). Obviously the author was
a Jew, he and his readers alike familiar with O. T. history.
In the prophets. The N. T. often speaks of " the pro-
phets," referring to the Old Testament SS., or a por-
tion of them (Luke xxiv. 44). But the parallel " in
His Son " points to the prophets personally, all to whom
and through whom God spoke under the Old Covenant,
the organs of His word in contrast with Him who sharing
His nature was Himself God's Word in person. Moses
held the first rank among them (Dcut. xxxiii. 10). Philo
calls him the arch-prophet. Enoch (Jude 14), Noah,
Abraham (Gen. xx. 7), and the patriarchs generally are
numbered among the prophets (Ps. cv. 15).

LUTH., Calv. and others render" through"^ implying
bare instrumentality. This is pronounced a Hebraism —
an unconscious Hebraism according to Ebr., who recog-
nizes the pure Greek of the Epistle. But " in " retains
its classic import, the sphere in which something takes

1 "kakiiv, of the revealing articulation of God, Eph. ii. 2; Acts iii. 24; Jas.
V. 10; ii. Pet. i. 21. 2 j^fiiv, % kv=6id,

16

242

EPISTLE TO THE HEBREWS. [i. 1-4.

place. It expresses more than " through," the idea of
which it really includes. God, while speaking through
the prophets, was within them. He was in the prophets
and spake to the fathers, He was in Christ and spake to
us. Still, as the mode of the indwelling was not the
same, that with the prophets being indirect and transient,
that with the Son essential, hypostatic and abiding, and
as the English idiom often requires a rendering some-
what different from the Greek, it is best to add the
instrumental idea, especially as it enhances the contrast
with the next clause. The dynamic indwelling of God
was such as to make the prophets the tongue of God,
who was the real speaker. The expression intimates
" the certainty of revelation and the presence of God
with His Word."

At the end of these days, or " in the closing period of
these days." The phrase is generally regarded as a tech-
nical Hebrew expression, " inasmuch as it relates to a
doctrinal conception specifically Jewish." The Rabbis
divided all time into the age which then was, ^ and
the age which was to begin with the resurrection, the
days of Messiah's advent and work forming a period
of transition from the former to the latter. An ex-
piring period is implied. Neither Jews nor Christians
then recognized the division of Messianic time into
two periods, the First and Second Advent being in
their mind essentially one in form and time. " They
included the whole period from the birth of Christ on to
His promised coming again ' in the last days ' " (Acts ii.
17; I John ii. 18; James v. 3). The expression has not
so much a chronological as a doctrinal and a moral im-
port. Some render " the present age," indicating that
the writer was contemporary with Jesus, Others : " the

1 dto)/' hvTo^. aiuv [liXkuv.

I. r-4.] CHAPTEK T. 243

present era," the Christian period. Some : tlie return of
Christ, for the consummation of His kingdom was regarded
as near at hand. A profound consciousness prevailed that
with the appearance of Messiah the old order would give
way to a new and final epoch (i Pet. i, 20; Gal. iv. 4 ;
cf. Acts ii. 17; Jude 18; 2 Pet. iii. 3 ; Heb. ix. 10, 26;
cf. Dan. viii. 17-19; xii. 13). Ms vo-sus "the fathers"
(i), all who either heard Christ Himself or to whom His
Gospel was published by those who heard Him. In his
Son. At last God has spoken in one who is Son, who is
greater than all the prophets, who sustaining the relation
of Son is qualified as no other to serve as the voice of
God. The omission of the article brings out the unique
and exclusive character of the Sonship more emphat-
ically. The article would contrast Christ as an individual
with the individual prophets ; its absence signalizes a
relation peculiar to Him. In Him we have, therefore,
not a continuance merely of prophetic oracles, but a rev-
elation specifically different from all previous ones, though
of course maintaining organic connection with them, pro-
ceeding from the same mind.

" Son " is not to be understood here as expressing the
relation of the Incarnate to the Father, nor in the sense
in which believers are called children of God. Such
were, indeed, the prophets, to whoni " Son " is antithetic.
Clearly the eternal Logos is meant, the only-begotten
Son of God (John i. 14, 17, 18).

The remainder of the exordium is occupied with the
incomparable portrait of the Son, unfolding the profound
import of this title, and indicating that since God has at
last spoken to us in His Son, He has revealed Himself
not by " divers portions," etc., but perfectly and abso-
lutely, the organ of revelation Himself possessing divine
perfections. The title " Son " is defined and amplified

244 EPISTLE TO THE HEBREWS. [i. 1-4,

by means of seven distinct statements, each of which
expresses some specific aspect of his unique nature and
infinite exaltation, while taken together they set forth
particular features of His divine glory in the three periods
of His existence: the prc-incarnatc, when He is repre-
sented as the heir, maker and upholder of all things, the
effulgence and very image of God ; the incarnate, when
He made expiation for sin ; and \\\q post-incarnate, when
He holds the place of highest dignity and dominion.

The act of the Father constituting Him heir of all
things did not coincide with the Son's return to the
Father, and involve the reward for accomplished redemp-
tion. The word "appointed" imports that He was by
a specific act destined to be the world's heir, when
His entrance upon the inheritance was yet future. The
thought is not the same as that in ii. 9; John xvii. 5. It
refers to the eternal relations of the Godhead, to an ante-
temporal act, directed not to the historic Mediator, but to
the pre-existent Logos, concurring with the eternal gen-
eration, heirship being involved in sonship. The Son is
heir from birth, and by virtue of birth, regardless of
future contingencies (Rom. viii. 17 ; Gal. iv. 7). He
being the only begotten of the Father became, of course,
exclusively the heir of all things. Before the worlds were
created He was absolutely preordained to be their Lord.
Creation^ was destined for Him. The principal idea of
heir is not that of possession acquired through another's
death, but permanent possession with full dominion.
Again, the Son was placed in possession of the uni-
verse, because through Him also he (God) made the
worlds. Creation gives the Son an indefeasible right to
possession. The final mediator of God in word was like-
wise the primordial mediator in creation. Eternal fitness

iTrdi/rwi' includes all things visible and invisible, 14 ; ii. 8; Rom. iv. 13.

r. 1-4.] CHAPTER I. 245

makes Him the ultimate revealer of God and gives the
highest sanction to His revelation. Worlds {aioncs) cannot
refer here to the Gnostic jeons. That sense of the term
was not yet extant. The classic meaning is strictly dura-
tion of time, but as in the case of its Hebrew equivalent,
its sense passed over into the complex idea of " the age
with all things belonging to it," the totality of existence
in time and space (Eccl. iii. 11). It is clear from xi. 3
that not secular periods are meant here, the Mosaic and
Christian epochs, but the universe of space and time
(John i. I ff. ; Col. i. 15-22). Crem. : " The world as it
presents itself in the course of time." ^

While continuing the thought of 2, and further explain-
ing the Son's twofold relation to the universe, 3 looks
also forward and presents reasons for its closing state-
ment, ascribing the Son's enthronement, (i) to His essen-
tial timeless relation to the Father and His omnipotent
government of the world, which ideas are expressed by
present participles,^ since they refer to His pre-existent
state, to unalterable and eternal facts (John iii. 13) ; (2) to
His redeeming work as the Incarnate One, for which the
aorist ^ is employed, since the reference is to an historical
event.

Effulgence.4 The original is from a verb signifying
to shine forth, to emit brightness. Its form suggests a
passive sense, refulgence, reflection, the reflected image
cast by an illuminated body. LUN. : " Nicht der Strahl
selbst sondern das Resultat desselben." Thav. : " He
perfectly reflects the majesty of God " (John xii. 45 ; xiv.
9). Others prefer the radiance or lustre which a shining
object throws out from itself (Ausstrahlung), a sun pro-

1 To'vq aiidvaq = ■KavrL)v in the previous clause and = ra navTa (3) : He owns
all things, he made all, he upholds all.

2 uv, ^epuv. 3 rroiTjadfievoc. * 'Andvyaafia.

246 EPISTLE TO THE HEBREWS. [i. 1-4-

duced from the original light, participating in its essence,
yet viewed as independent. This was the understanding
of all the Fathers, and it evidently underlies the Church's
watchword, " Light of Light." The Son is the continual
beaming forth of the Father, His perpetual life-act. The
idea=John i. i, and it is illustrated by the doctrine of
the eternal generation. Glory, the primeval, essential
majesty of God, the light inaccessible (i Tim. vi. 16; i
John i. 5), of which the Son is the effluence ; the primor-
dial light which is received, concentrated, and in turn
beamed forth in the Son, whose distinct, eternal person-
ality represents all that God is (Col. ii. 9). " We can-
not see the sun without the brightness which issues from
it, so we cannot see the Father without the Only-begotten
Son," Both doctrines, that of the distinction of persons
and that of the sameness of substance, are clearly implied.
The very image,i lit, the impression made by a stamp or
die as on a coin ; any fixed sharply-marked lineaments, by
which anything is made recognizable, MOLL, : " It de-
notes, partly, the features which in general are the means
of recognition, and, partly, may indicate the stamp itself
as bearing in itself the form to be impressed, and destined
to make the impression "==virtually the foregoing, re-
garded from another point of view. The " glory " re-
produces itself in a form composed of rays, a sun ; the
substance expresses itself in recognizable features. The
Son is a distinct, adequate personal expression (logos) of
the Father's " substance." The original ^ was used after
the fourth century in the sense of " person," but not in
our Epistle (iii, 14; xi. 1),

It may mean (i) basis, substructure, solidity ; (2) stand-
ing under, confidence of spirit, steadfastness ; (3) what lies
at the basis, subject-matter ; (4) real being over against

1 XapaKTrjp. * VKOGTaaig. Philo. uses it = ovGia.

I. 1-4.] CHAPTER I. 247

fancy or illusion. Hence substance, nature, existence.
VULG. : "Figure of His substance." The essential being
of God is meant, the absolute being without relations.
In Christ the invisible God views His own divine sub-
stance, the brightness of his glory, the stamp of His
nature (Col. i. 15 ; Phil. ii. 6; cf. John xiv. 9; xx. 28).

And upholding . . , another immutable divine property
of the Redeemer's personality. Del.: " ' And ' combines
the assertion of the Son's eternally divine coequal
majesty in His relation to God with the assertion of the
same in His relation to the world." On the Son who was
the instrument of the world's creation devolves also its
maintenance and government (Col. i. 17). The idea of
" upholding " has more than a passive sense, and it im-
plies more than an external relation to the world. The
Son acts upon and within the world ^ through the word
of his power, by an over-mastering spiritual agency (Num.
xi. 14; Deut. i. 9 ; 2 Pet. i. 21). Power is an inherent at-
tribute of the Son, the word is the utterance He chooses
to give of it, a word proceeding from power, expressive of,
fraught with power. He speaks and it is done ; He com-
mands and it stands fast. He continually sustains crea-
tion and guides it to the realization of its goal. His
refers of course to the Son, the subject of all these predi-
cates.

Having made purification of sins. Del.: " Having
thus described the enduring background of the Redeem-
er's w^ork, as formed by the ever-equal and unchangeable
glory of the Son, He proceeds to that action which
formed the prelude of His exaltation in time." The sub-
ject is no longer the eternal Logos exclusively, but, as
determined by the predicate, " having made purification
of sin," etc., which describes events occurring in time, the

1 rd navra the whole compass of creation.

248 EPISTLE TO THE HEBREWS. [i. 1-4.

Incarnate One, who united to Himself inseparably and
forever in one person the nature of man. In the Levit-
ical rites, sin was viewed as pollution, debarring the sin-
ner from God's presence, requiring to be washed away
by vicarious sacrifices mediated through a priesthood.
" Purification of sins " is a Greek idiom — the washing
away of sins implying their removal, their effacement,
their being purged away (Matt. viii. 3; cf. Lev. 14 ;i
Exod. XXX. 10; Job vii. 21), referring especially to the
purification from all sins on the great day of atonement
(Lev. xvi. 19, 30), " thus bringing as definitely before the
reader the high-priestly work of Christ, as the following
clause exhibits His kingly office." Not the moral amelior-
ation of society through the personal ministry of Christ
by word and example is meant, but His putting away sin
by the sacrifice of Himself (ix. 26), by a gracious act of
atonement, a thought perfectly clear to a Jewish-Christian
reader, in whose mind expiation and purification were
synonymous (Exod. xxix. 36; 2 Mace. ii. 16). The
capacity for a moral change follows the removal of the
barrier between man and God. Redemption, like crea-
tion, is mentioned as a past act of the Son.^ Purifi-
cation was completed before the session at the right
hand.^ The middle voice implies the immediate relation
of the action and the acting subject. Priest and expia-
tory sacrifice are identified (vii. 27 ; x. 10). Sat down.*
Christ's exaltation is His own act, no less than the
Father's. The preceding participles forbid the comple-
tion of redemption to be viewed as the indispensable
ground of the Son's exaltation to the throne. His essen-
tial Godhead placed him there from eternity. But He

1 ridv afiapTLuv is Gen. obj. ^ noirjadfievoq. ^ Y\x\g.:/(jcie>is.

4 KaOii^eiv in Hellenistic used generally intransitive, and in our Epistle
always, viii. i ; x. 12 ; xii. 2.

I. 1-4.] CHAPTER I. 249

now holds that supreme dignity under new conditions.
He was enthroned as the God-man in virtue of His crown-
ing work, the expiation of sin (Phil. ii. 8 ff .).

On the right hand of the majesty, taken from the
Messianic passage (Ps. ex. i), and common to our Epistle
with Rom. viii. 34; Eph. i. 20; Col. iii. i. In oriental
monarchies the king's son was clothed with royal power
and sat with the king on the throne to the right. The
phrase occurs nowhere of the Son's pre-existent state, but
always of his theanthropic exaltation after finished re-
demption. It is the climax following His self-abasement.
Its import is not local, an error corrected by counter-
statements (iv. 14; vii. 14; Eph. i. 21 ; iv. 10; Acts vii.
55) — the right hand of God is everywhere. It signifies
the participation of the God-man in the divine dominion
and glory, into which He entered as the result of His
meritorious and momentous work. He who bore the
cross wears the crown. It contemplates not repose, but
mediatorial activity, carried forward in God's immediate
presence, made effectual on God's throne where the
Mediator asserts supreme and universal dominion (Actsii.
23 ; Rom. viii. 34 ; Heb. viii. i). " Majesty "=God Him-
self. On high 1 is connected with " sat down," to which
it makes an important addition. 4 is still a part of the
foregoing argument, completing the portrait of Christ by
showing His measureless superiority to all other human or
divine agents of revelation. He, who is true God, be-
gotten of the Father from eternity, and born of the
Virgin Mary, has as God-man become in personality and
nature so much greater than the angels as the name
peculiar to Him is pre-eminent above theirs.^ Having

1 kv v-iln/Aoig, plural, cf. Ps. xciii. 4 ; Luke ii. 14 ; xix. 38, is explained by the
several heavens, in the highest of which sits Christ enthroned.

2 KptiTTuv, used thirteen times in the Epistle, and always denoting a pre-

250 EPISTLE TO THE HEBREWS. [i. 1-4.

become,! falls under the category of time, referring to a
superinduced state of the Son in His character as organ of
revelation and agent of redemption. All that was said
previously He is in His essential nature from eternity,
what is said of Him here He lias become in time. The
subject of these descriptions comes historically to a posi-
tion and dignity raised above all others, a change which
concerns not His nature, but His condition or mode of ex-
istence (Rom. i. 3 ; Gal. iv. 4 ; Phil, ii, 7). The reference
is not to the eternal generation, nor to the incarnation,
nor to Christ's investiture with the ofifice of Mediator, but
to " an actual exaltation of the Incarnate One as such into
the place of Deity in the progress of a series of historic
events." The context and the author's manifest purpose
to demonstrate the superiority of the new dispensation
over the old admit only this interpretation. That His
earthly sojourn involved for the time a lower state of ex-
istence is self-evident and is specially taught in ii. 7-9.
The uncreated Son moved by unfathomable love entered
into flesh, exchanging the form of Deity for the form of
a servant and foregoing in His humiliation the fulness of
divine glory. His subsequent exaltation, therefore, con-
cerns His entire undivided theanthropic person. His
seating Himself at the right hand implies also more than
a resumption of the infinite glory (John xvii. 5 ; cf. xiv.
28). The theanthropic Christ, having in the indissoluble
union of the two natures accomplished redemption,
attained the majesty peculiar to God.

Angels==the heavenly spirits. They are introduced,
not only because as the highest order of created intelli-

eminence determined by the context, applied to Christian versus Jewish
features, eternal versus temporal, and analogous comparisons. 01 Kprir-
Toveg, a designation among the Greeks for superhuman beings.

1 TevdjuEvog, versus the present o)v, in reference to his unchangeable being.

I. 1-4.] CHAPTER /. 251

gence they form the highest subject of comparison with
the incomparable Son, but also because of the Jewish
belief that they took part in the mediation of the Mosaic
Covenant (ii. 2 ; Acts vii. 53). They were organs of the
O. T, ; Christ is the organ of the N. T. The motive for
instituting this contrast is disclosed (ii. 2), namely, to en-
force practically the inviolable sanctions of the new
covenant versus the old. These are related as the angels
and the Son, divided by a chasm as wide as that between
the highest seraphim and the Son of God. In the former,
created messengers, ministering spirits, communicated the
divine will, here the only-begotten of the Father, the em-
bodiment of God, has interpreted Him to man (John i.
18). A more excellent name i:=a more pre-eminent, dis-
tinguished, singular name, i. e. Son (i. 5), the name
characteristic of his relation to God. Those contrasted
with Him are messengers, servants, designations which
imply service and subjection, while Son involves co-
equal honor, joint-dominion, heirship. Only the Son can
be a real heir of God. Hence, he hath inherited this
name. The Perf. implies an essential permanent prop-
erty, something characterizing the pre-existent Logos,
the predestined heir of all things, therefore of the highest
title. Cf. 2, to which it clearly points back. He has
been from the beginning, is now, and ever shall be Son.
The author had in mind O. T. prophecies. His readers
who were wavering in their Christian faith and disposed
to return to the Old Covenant, are assured that already
in the prophecies " the Messiah received a name such as
was given to no angel, a name which indicates an alto-
gether exclusive and essential relation to God." The
author's appeal to the O. T. shows that his readers must

1 Aidfupog, excellent, surpassing. The positive already indicates pre-emi-
nence.

2^2 EPISTLE TO THE HEBREWS. [i. 5-14-

have understood the name Son of God to be applied to
the Messiah in a unique sense. They would recognize
the Son characterized (1-3) as identical with the Messiah
promised in the O. T. and, therefore, with Jesus Christ.
But angels themselves are called sons in Job i. 6 ; ii. i ;
xxxviii. 7 ; Dan. iii. 25. This apparent contradiction finds
its solution in the fact that the author quotes the LXX.
exclusively, the knowledge and use of which among his
readers is presumed, and he doubtless omits all express
references to the passages in Job and Daniel, since his
Heb. readers were not likely to be misled by the LXX.
The poverty of language requires the use of terms in
different senses, and it may readily be shown that the
term " son " is never applied to angels in the sense which
it has obviously here. It is not their characteristic name ;
it is used only in particular instances. Light is cast on
the problem by ii. 10. Christ bears the name Son pecu-
liarly and exclusively, and yet God is bringing many sons
to glory. It makes an essential difference to apply a
name in the plural to a class, and the singular to an in-
dividual, ex. gr. : In America the title king is applied to
no individual, it is claimed by all citizens as a class. The
people are sovereign, yet kingship comes to its full man-
ifestation in no individual. Such distinction is made in
5. God has addressed no individual angel as "my son."

5-14. For unto which of the angels said he at any time,

Thou art my Son,

This day have I begotten thee ?
and again,

I will be to him a Father,

And he shall be to me a Son ?
And when he again bringeth in the firstborn into the world he saith, And
let all the angels of God worship him. And of the angels he saith,

Who maketh his angels winds,

And his ministers a flame of fire :
but of the Son he saith.

I. 5-14.] CHAPTER I. 253

Thy throne, O God is for ever and ever ;

And the sceptre of uprightness is the sceptre of thy kingdom.

Thou hast loved righteousness, and hated iniquity ;

Therefore God, thy God, liath anointed thee

With the oil of gladness above thy fellows.
And,

Thou, Lord, in the beginning hast laid the foundation of the earth.

And the heavens are the works of thy hands :

They shall perish; but thou continuest:

And they all shall wax old as doth a garment ;

And as a mantle shalt thou roll them up,

As a garment, and they shall be changed :

But thou art the same.

And thy years shall not fail.
But of which of the angels hath he said at any time.

Sit thou on my right hand,

Till I make thine enemies the footstool of thy feet ?
Are they not all ministering spirits sent forth to do service for the sake of
them that shall inherit salvation ?

That God gave in the O. T. a name to the Mes.siah
which implied that He should be of the same nature with
the Blather, is the import of the particular proofs ad-
duced from the SS. 5-14, the author by the very con-
trast between the old dispensation and the new making
the former the foundation and support of the latter.
The old not only predicts the new but also foreshadows
its superiority, portraying the peerless majesty of the
Mediator's name (5), and commensurate with His incom-
parable name, the transcendence of His personality in His
eternal mode of existence (6-14). The first proof com-
bines Ps. ii. 7 with 2 Sam. vii. 14. He ^ God (i), as also
in 6. What angel nearest the throne did God, at any
time, address thus? Ebr. : " God has used such expres-
sions to an angel not even a single time ; but to the Son
not merely once but again and again." It is His peculiar,
distinctive, constant name.

The soteriological office and destiny of the Hebrew
people and the Messianic import of the theocracy must

254- EPISTLE TO THE HEBREWS. [i. 5-14.

be kept in mind in the interpretation of tlie Psalms.
These songs of Zion largely interblencl the present and
the future, political events and Messianic hopes, making
the former a type of the latter. Passages relating to a
historic situation in the times of David and Solomon
were understood by David (2 Sam. vii. 19), and by
Solomon (i Kings viii. 26, 27), as well as by the author
and his readers, to have also a deeper prophetic and
Messianic sense, to be typical of the person and ofifice
of the Mediator. The Jews of that day were accus-
tomed to refer this Psalm to the Messiah (v. 5 ; Acts
xiii. 33). The writer could appeal to their conscious-
ness that the perfect outcome of the theocratic rela-
tion made the Anointed stand in the relation of Son
to the Father. Ebr. : " In the very first commence-
ment of the Messianic prophecy [in the narrower
sense], there is ascribed to Messiah a relation of
Sonship to God, such as is never applied, even approx-
imately, to any one of the angels," a name which in that
absolute sense no other one could bear. Spoken to David,
these words were intended solely for Christ, who derives
His real being from God: " I, and no other, Myself
have begotten Thee." The this day, when He derived
His being from God, has been interpreted as point-
ing to the miraculous conception, or to the eternal
generation. But he was called Son only in his historico-
soteriological Messianic ofifice. Del. : " The begetting
must be a begetting into royal existence, which is the in-
ward reality symbolized by the anointing." He refers
it accordingly to the Lord's entrance into the royal
estate of divine and supramundane glory, at the moment
of the resurrection (Acts xiii. 33 ; Rom. i. 4 ; Col. i. 18 ;
Rev. i. 8). And again, take another instance, from 2
Sam. vii. 14, which in fact is the germ and soul of all the

I. 5-14.] CHAPTER I. 255

future Messianic prophecies. It likewise shows the
unique reciprocal relation between Jehovah and the seed
of David, God using language which He never once
addressed to an angel; but to the Son again and again.
Historically this promise pointed to Solomon, but it has
its complete and Messianic fulfilment only in Him who
was at once Son of David and Son of God, who indeed
builds the House of God.

The Son having received a higher name than the angels,
there follows (6) a third quotation demonstrating His
superior rank to the angels. Many expositors explain
again as simply introducing a fresh quotation and render :
" And again, when he brings in," etc. This avoids the
enigma of the " two bringings in " but is both grammati-
cally and exegetically untenable. The only rendering
warranted by grammar is " when He shall have again
brought in," etc. DEL. : " When thus introducing a new
citation -aXvj^ ' again,' always stands elsewhere in the
Epistle (as in the rest of N. T. and Philo) at the beginning
of the sentence " (ii. 13 ; iv. 5 ; x. 30). The reference is
clearly to the Second Coming. The antithesis between
5 and 6 indicated by <^i, " and, " is that of the First and
Second Advent, the first having closed with the " filial
relation of the man Christ Jesus to the Heavenly Father
which resulted from the resurrection," i. e. His entrance
on the kingly state ; while the second will be inaugurated
by the visible reintroduction of the Risen One from His
supramundane state into the world. This rendering is
further justified by the fact (a) that chap. 2 views the
Son as holding for a time in His historical manifestation
a rank below the angels, " while their subjection to Him
is always in N. T. connected with the state of exaltation "
(Phil. ii. 9; Eph. i. 20-22; i Pet. iii. 21). Firstborn,
although referring at Col. i. 15 ; Ps. Ixxxix. 27 to the

256 EPISTLE TO THE HEBREWS. [i. 5-14.

cosmical position of the Son, is really His title as the
Risen One (Col. i. 18 ; Rom. viii. 29; Rev. i. 5), imply-
ing a primacy both of time and rank, and pointing to the
inheritance into which the Father will bring him at the
Parousia when He will summon all the angels to worship
the First-born of the new humanity, i. e. of the risen
dead.

Hesaith. What will infallibly be spoken, " a logical
future," stands already fixed in Scripture. And let all
the angels, with a slight variation (Ps. xcvii. 7, lit. in
LXX., Deut. xxxii. 43), but omitted in our present Heb.
text. If taken from the Ps. it is obviously a false transla-
tion. But the text used by the LXX. was a recension at
least equally ancient with the Masoretic, and it doubtless
contained our clause. Ps. xcvii. 7 may be a reference
to Deut. xxxii, 43, but the Ps. itself contains no allusion
to the bringing in of the first-born, whereas in Deut. the
context is an exultant description of God's victory over
His enemies and the re-deliverance of His people, fore-
shadowing that transcendent triumph by which the Son
of God will be ushered into the world as its Conqueror
and Lord.

In the original it is Jehovah who is to be thus wor-
shipped, and to the Christian readers of the Epistle it was
well known that the Jehovah who should arise for the
salvation of His people would dwell in the Messiah. That
the latter would be the living presence of God was a com-
mon idea of O. T., and N. T. writers are fully conscious
of the fact that Jehovah manifested in the flesh is Jesus
.Christ (Is. ix. 5). Del.: "The ancient synagogue rec-
ognized Jehovah as one of the names of Messiah."

A third argument from O. T. for the superior rank of
the Son follows (7-12). 7-9 present the direct contrast ^

1 TTpof niv TuvQ ayyiXovg, etc., Tvpbg Se tuv vt6v.

I. 5-I4-] CHAPTER I. 257

between the " angels" and the " Son." The address
to the former is viewed by some as indirect, to the
latter as direct, but Del. renders both clauses " in ref-
erence to." Winds,! in accordance with the entire pas-
sage (Ps. civ. I ff.), and especially in harmony with flame
of fire. The angels which are " spirits " (14), He maketh
into "winds." The Heb. seems to require the translation
" who maketh winds His angels and flames of fire His
ministers." The Psalm lauds Jehovah as Creator and
Lord of universal nature with a retrospective glance at
the creation of light, the firmament, upper waters (Gen. i.
17), winds, fire. He makes the light His garment, the
heavens His tent, the clouds His chariot, who walketh, etc.
Naturally our citation follows : the winds His messengers,
the lightning His ministers. However, by prefixing the
article, the Greek gives to the clause another sense, and
our author follows this Greek version which can only be
rendered by "maketh His angels winds," etc. Some hold
this to be really the sense of the Heb., the order of the
words differing from that in the previous verse. The
sense is, " His messengers are to be recognized in winds
and lightning." Angels in their ministries ^ may be trans-
formed into the elements. (Cf. Rom. viii. 38 ; i Pet. iii. 22.)
The angels serve, the Son reigns: Thy throne, O God,
is forever, quoted from Ps. xlv. 7, 8, which describes a
royal marriage, but has always received a Messianic ex-
planation from the Rabbins, who indeed often gave a
Messianic interpretation to passages addressed to God.^
The Son, i. e. the Messiah, is addressed as " God " by God
Himself. His divine name and throne are correlated
with the angelic worship demanded for Him. Unitarians
admit this rendering, but they explain away the force of

1 7rwi'/iara=either spirits or winds.

2 TiELTovpyoq^ayytloQ. ^ 6 Bvo^ is vocative, as in tlie Heb.

17

258 EPISTLE TO THE HEBREWS. [i. 5-14.

" God." The sense and spirit of the Heb. language, how-
ever, do not allow the idea of God to be degraded to the
idea of creature majesty. Such terms were applied to
Solomon and other theocratic- kings not only because of
the divine authority vested in them, but because as divine
representatives they were hailed for a time as the realiza-
tion of Israel's longings for the promised Messiah. As
disappointment succeeded disappointment, these hopes
were finally concentrated on the person of a future David,
"great David's greater Son," and the ideas delineated by
psalmists and prophets came to be viewed as transcend-
ing common history, as picturing a great Messianic King
of the future. Sung in the temple liturgy and thus sepa-
rated from their historic occasion and literal sense, such
strains underwent a spiritual metamorphosis, they became
Messianic hymns having not merely a typical but a
directly prophetic character. Solomon was a real, a living
prophecy of Christ, his typico-ideal prefiguration. What
was only very imperfectly typified in him is perfectly ful-
filled in Christ. There is found, too, throughout the O.
T. an unmistakable presentiment of the Messiah bearing
uniquely within Himself a union of the human and the
divine. The incarnation is still veiled, " yet the two great
lines of prophecy running through it — one leading on to
a final manifestation of Jehovah, the other to the advent
of a Son of David — do so meet and coalesce at certain
focal points, as by the light thus generated to burst
through the veil." (Cf. Is. ix. 5 ; xi. 2 ; Jer. xxiii. 6.)
Del. : " It was part of the faith of the O. T. that the
mighty God, the just God and the justifier, would here-
after manifest Himself in bodily form in the person of
Messiah." As this Ps. was viewed as a prophecy already
in the days of Jehosaphat, our author had a clear warrant
for his interpretation of it and for his application of

I. 5-14] CHAPTER I. 259

" God " to the Messiah. And surely one twice (9) thus
addressed must have a transcendent rank and his revela-
tion must possess the highest sanctions. The dominion
of God over Israel, represented especially by Solomon's
righteous execution of judgment (i Kings iii. 9), issues in
the dominion of His Anointed. Judges are called Elohim,
" God " (Exod. xxi. 6 ; xxii. 7, 8 ; Ps. Ixxxii. i, 6), and the
majesty of righteous judgment is an expression of the
majesty of God, the power which makes for righteousness
(Rom. xiv. 17). The citation embraces both the divine
and the human side of the great King, the former in the
term " God," the latter in His being " anointed." He
ranks accordingly above His felJows, not the angels, with
whom the Ps. institutes no comparison, and they are not
anointed ones ; nor those holding office about the King,
who are always inferiors; but "thy fellows" in royal
digni'ty, other rulers or judges, divinely-ordained authori-
ties, " above whom the Divine King is thus immeasurabh-
raised " (i Kings iii. 1 3). Anointing with the oil of glad=
ness at festivals (Ps. xxiii. 5; xcii. 10; Matt, vi. 17),
symbolizes the overflow of God's blessing. For His love
of righteousness and His hatred of iniquity God has
crowned Him with more joy, prosperity and glory than
any other ruler. He has no equal. His title " God "
shows Him to stand " in the relation of kindred Godhead
to God Himself." Thus His divine name. His imperisha-
ble kingdom, His perfect execution of the moral law, raise
Christ to an infinite height above the angels.

An additional citation (Ps. cii. 26-28), exhibiting the
super-angelic name of Jesus Christ, is produced 10-12.
He is addressed as the unchangeable Creator of earth
and heaven, while the very habitation of the angels, the
celestial world, is subject to change and decay. The
speaker is God. All Scripture is viewed as His Word.

26o EPISTLE TO THE HEBREWS. [i. 5-14.

These citations contain striking parallels to the opening
announcement, and taken together form the complete
antithesis to 7. It is taken freely from the LXX.^ The
import of the original is a prayer against an early death
grounded on God's eternal existence. Himself unchange-
able, God is able to determine the duration of human
life. Looking backward the Psalmist finds earth and
heaven witnesses of this eternity, and looking forward he
sees the present order vanish away, while " Jehovah
abides in the midst of all this change, which is His Work
who remains forever the same " (Del.).

How comes our author now to apply to the Son
language addressed by the Psalmist to Jehovah ? The
2d and 45th Pss. just quoted were universally recognized
in the synagogue as descriptions of the Messiah, and
presently Ps. 1 10 will also be quoted, which in Matt. xxii.
41 ff. and elsewhere is shown to have been held by the
Jews as a pre-eminently Messianic psalm. It may there-
fore be assumed that tradition had also put its seal upon
it as Messianic, and given full warrant for its interpreta-
tion as a word from God concerning the Son. The read-
ers were in a measure opposed to the writer's position,
and their deep-rooted partiality for the old economy
would not be overcome by untenable arguments or by a
glaring perversion of Scripture. The whole force of the
argument proceeds from such an application of these
passages as was current among the Jews, or at least
plausible to them. HOLTZH. : " As Christ is involved in
everything addressed to David and Solomon, so what-
ever in the Scriptures appertains to the Father appertains
likewise to the Son." The writer finding the Psalmist's
description to harmonize with his portraiture of the pre-
existent Logos in 2, 3, uses it to enforce upon his waver-
^ Sii is transposed for emphasis.

I. 5-14.] CHAPTER I. 261

ing readers the Messiah's immediate unity with God,
sharing all the attributes and acts of the eternal Jehovah
(Matt. xxvi. 63 ; xvi, 16). While in the O. T. the angels
as well as Moses mediated fevelation, according to current
expectation salvation was an " immediate act of God
alone, of which no creature, no celestial creature even, is
capable."

In the beginning.i Far back the Son laid the beams
of the earth, and the blue spangled curtain of the
heavens was woven by His fingers (Ps. civ. 2). They
i. e. the heavens. The following clause comprehends all,
all shall grow old, wear out like clothing. But thou
continuest, through all the vicissitudes of time and wreck
of worlds Thou abidest=-Thou art the same (12). He
remains through endless years the same, but the heavens
and all the universe which He has thrown like a mantle
around Himself, He will fold away and exchange for
a new garment, a new heaven and a new earth. His
garment changes, His being never. The Scriptures speak
of the world passing away (Is. xxxiv. 7 ; li. 6 ; Matt. v.
18; Luke xxi. 33), by which, however, is meant not its
annihilation, but its transformation, (2 Pet. iii. 6, 12,
13), so that the new heaven and new earth will sus-
tain a relation to the old, akin to that of the risen
body to the present one, a virtual identity.^ The
stupendous catastrophe of the universe is viewed as
God changing His apparel ! He Himself remains un-
changeable in His being, unaffected by the lapse of
ages. His years roll on forever, Heb. : " have no com-
pletion," no end ; Greek : shall never fail, never cease.

"^ Kar' apxo-QViOt = evapxy, but corresponding to air' apxv^, having the idea
of stretching downwards in time.

2 ITii^Eiq instead of a'Ala^eiq expresses the idea of rolling up, folding away.
Rev. vi. 14.

262 EPISTLE TO THE HEBREWS. [i- S-i4-

That the N. T. revelation in contrast with that of the
O. T. is absokite, was confirmed by the transcendent and
exclusive dignities ascribed to the Son, including the
worship which angels themselves do offer Him (4-7), and
by the limitations of their sphere contrasted with His
immediate union with God in the creation and an eternal
dominion (8-12). Now, finally, the absolute rule of the
Son is contrasted with the servile functions which charac-
terize the angels (1-3, 14). In this crowning passage
from the O. T., the Messiah is recognized as seated with
God on the throne, swaying the universal sceptre,
which in fact is the goal pointed to in 6, the definite en-
trance upon His inheritance, all His foes being finally
overcome. Hath he said,i implies what is fixed in writ-
ing, " as having been once spoken, but in effect continu-
ing." Under his feet. A conqueror was wont to plant
his foot on the neck of the conquered in token of com-
plete subjection (Josh. X. 24; I Kings v. 17). Till ^ notes
an expected crisis, not, however, the termination of the
session. (Cf. John ix. 4 ; i Cor. xv. 28 ; Heb. x. 13.) The
citation is from Ps. no, held universally in the time of
Christ as the chief Messianic psalm. The N. T. cites it
more frequently than any other. Every allusion to the
session at the right hand has immediate reference to this
the original expression for the eventual coronation in
heaven. The interpretation which Christ Himself made
of it, that David speaks in it of the great King who is to
be at once His Son and His Lord (Matt. xxii. 41), must
have been then prevalent, and it accords with the sense
which was fixed " in the consciousness of the post-Davidic
time" (Zech. vi. 13). Other pss. cited are in the main
typical, this one, though it may have had some historic

1 'fipi]Kt versus tiive (5), once uttered, and ?u:y(:i (6), speech continually pro-
ceeding. "^ ^"f implies a turning-point.

I. 5-14] CHAPTER I. 26^

occasion, is a direct objective Messianic prophecy. " It
had for its original reference at its first composition the
King Messiah." It is unthinkable that an angel should
be addressed as sharing the divine throne, seeing that,
whatever their rank, all are occupied with ministerial func-
tions. God has devolved on them a service^ for the sake
of them that shall inherit salvation, and in this they
are " all " constantly employed, being continually sent
forth, the whole angel world (Luke xv. 7, 10). A more
acceptable service could, indeed, not be rendered to God,
yet while they thus promote the redemption achieved
by the Son (3), they do so as messengers fulfilling His be-
hests, while He rules at the right hand of the Majesty,
causing even the highest creatures to bow to His sover-
eign will.
1 AeiTovpyiKa, 7iELTovpyoi%, "used especially for the service of the sanctuary."

CHAPTER II.

1-4. Therefore we ought to give the more earnest heed to the things
that were heard, lest haply we drift zyizy from them. For if the word spoken
through angels proved stedfast, and every transgression and disobedience
received a just recompense of reward ; how shall we escape, if we neglect
so great salvation ? which having at the first been spoken through the
Lord, was confirmed unto us by them that heard ; God also bearing wit-
ness with them, both by signs and wonders, and by manifold powers, and
by gifts of the Holy Ghost, according to his own will.

Before proceeding with the argument, the author warns
against unfaithfuhiess to this revelation dispensed by the
super-angeHc mediator, and far transcending the Mosaic
revelation dispensed through angels, showing the neces-
sity of paying heed to the word spoken. Every trans-
gression and neglect of the latter entailed unfailing
penalties, an awful premonition of the dire results of
forfeiting a salvation originally spoken by the Lord and
confirmed not only by men who heard Him but by the
power of God and the gifts of the Holy Ghost. The more 1
earnest heed . . , The comparison which marks the
argument has a corresponding stress in the application.
The moral obligation to obedience is as much greater as
the agent is superior. The punishment for neglect cor-
responds to the magnitude of the gift forfeited (Prov. iii.
21), " Earnest heed," to the words spoken. Drift away ,2

1 TTfp/ffffOTfpwf with 7rpocre;tfe<i', hold our minds to (Acts xvi. 14), is "a more
forcible ^udAAov." The positive implies something exceeding the ordinary
measure, and the comparative heightens this.

^TrapapvufiEviromnapappeo), to flow by, to glide past, io d /■/ft muay /rom,
"lest we slip by and lose them" = lest the precious things heard slip
away from us, versus rtfpiu.
264

II. 1-4] CHAPTER II. 265

from salvation. In losing the word we lose the salvation
which the word conveys to faith. The admonition ex-
pressed the author's chief concern and the aim of the
Epistle (iii. i;iv, 14; vi. 18 ; x. 22 f.). The things . . . heard
(cf. 3andi. i). For if the word spoken . . .establishes fur-
ther the necessity for stricter attention to Christ's reve-
lation, and shows the practical motive for the comparison
of the two revelations and their respective mediators, by an
argiiinentiim a minor i ad ma jus to forecast the result of neg-
lecting the new, from thedreadfulconsequences which fol-
lowed unfaithfulness to the old (cf. iii. 7 — iv. 14), If the mes-
sage delivered through inferiors was enforced by inexorable
penalties, how infinitely more will this be the case with
the Gospel delivered by the Lord Himself. If even the law
was in every particular upheld inviolate and no trespass
in act or disregard by the ear was allowed to go unpun-
ished, how shall we escape if we neglect the higher and
holier claims of the great salvation (x. 28; xii. 25)?
Spoken through angels versus spoken through the Lord.
Exod. xix. does not mention the participation of angels
in the giving of thelaw, but the tradition that God's Word
as given in the law was mediated by angels prevailed
among the Jews. The activity of angels in the awful
phenomena of Sinai may be hinted at (i. 7 ; cf. Acts vii.
38, 53 ; Gal. iii. 19 ; Deut. xxxiii. 2 ; Ps. Ixviii. 17 ; Joseph.
Ant. XV. 5, 3). In the delivery of the law God spake not
immediately but through angels, in the Gospel He speaks
through the Lord, through Himself. This is a revelation
without a medium, therefore without a shadow or a re-
fraction. Proved stedfast, valid, firm, inviolable. It
was not a dead letter — like some human statutes — but in
spite of defective mediation it was maintained by a condign
recompense, against every positive and negative violation,
A righteous sentence was executed against " every actual

266 EPISTLE TO THE HEBREWS. [ii. r-4.

transgression of the law, nay, every non-observance of or
inattention to its demands." ^ Inexorable punishment
having followed a violated law, what may we expect from
a despised Gospel, whose claims are yet more enhanced
by the exalted rank of Him who mediates it. The per-
sonality of the Redeemer is kept in the foreground.
How shall we escape? To this question there is no
answer. We.^ The first and second generation of
Christians versus the people of the O. T. Escape may
be taken absolutely as in xii. 25 and i Thess. v. 3. VON
S. : " Salvation is the escape from the recompense of
transgression." If we neglect,^ in the event of having
neglected. The guilt of neglected deliverance precedes
the punishment. Escape from the wrath to come is im-
possible to one who has spurned so great salvation.
The super-eminence of this salvation is now stated for the
first time, a super-eminence due to the transcendent rank
of the Mediator. The aim of that magnificent portraiture
of Christ (chap, i) becomes now apparent, namely, to
prove the greatness of the deliverance^ He offers, the
neglect of which shuts out all possibility of escape. It is
" so great salvation," because it was proclaimed by the
Lord Himself, as corroborated by those who heard Him,
the Godhead making a joint-attestation by miracles and
by the extraordinary gifts of the Holy Ghost. Which
. . . sets forth the historical publication. It was preached
directly at the first, by the Lord Himself (i. i), and not
by angels, intermediate agents (2).^ Through the Lord,
the fit title comprehending the characterization of the
Son (chap, i ; cf. Mai. iii. i ; Rom. x. 13 with 9). Salvation

^ TvapAfiacfic, -rrapuKoy, a descending climax. 2 ijij.e1(;, cf. I'jfi'iv i. i.

8 a/j.E?i.eaavTeg versus Tvpoakx^i-v, i .

* The law was but a "^-oyoq, the gospel is a auTrjpia.

6 apxf]v Xaiijiavsiv = the classical apx^adai.

II. 1-4.] CHAPTER IF. 267

like creation came through the Son, the Lord, from
heaven (i Cor. xv. 47). It is therefore an immediate
revelation (Gal. i. 12), while the O. T. was only mediately
the word of God. What was revealed at first hand by
the Lord was confirmed 1 unto us, faithfully transmitted,
" established for us," by qualified witnesses who received
it from His mouth (Luke i. 2), and w^ho were supernatur-
ally endowed for its propagation. The progress of the
Gospel is magnificent like its source. The historical
proof of Christianity is experimental, cumulative, irre-
fragable. The highest claims to the obedience of faith
are presented by showing that the Gospel had more than
human confirmation. The apostolic witness, in itself
trustworthy, was accompanied ^ by the additional^ testi-
mony of God in stupendous facts (Mark xvi. 20). The
divine witness conjoined with the human has carried
the Gospel forward and given it " a sure place in
history" (John xiv. 12; xvi. 12 f.). God's superadded
testimony was given in the domain of nature and
in that of the spirit."^ Signs, tokens of invisible
agencies, attestations of truthfulness ; wonders, prod-
igies, portents, absolutely supernatural occurrences ;
powers, acts of transcendent might, " demonstrations
of superhuman agency " (Acts ii. 22 ; 2 Thess. ii. 9).
These " powers" as a species of charisms (i Cor. xii. 10)
lead on to the gifts, impartations of the Holy Spirit, i. e.
the gifts of prophecy, miracles, tongues, etc. By such
extraordinary manifestations (Acts ii.; Gal. iii. 5 ; i Cor.
xii. 9 f.; Rom. xv. 19; 2 Cor. xii. 12) the aj)ostolic con-
firmation establishes the great salvation. According . . .

1 tfisfinK'Jh/, cf. jiFjiau)^, 2 ; i Cor. i. 6; Phil. i. 7 ; Mark xvi. 20.

2 avv. 8 iizi. avvtTztfiaprvp.

* arjfitia, Tfparn, (h>i>('ifuir, are the three aspects of miraculous phenomena.
They may apply to one occurrence as viewed in respect to its design, its
appearance or its essence.

268 EPISTLE TO THE HEBREWS. [ii. 5-13.

will, connects only with " gifts," distributions. The
measure of the spirit imparted, the specific " gift," varies
according to the sovereign purpose of God. This clause
proves the historic reality of miracles. The author writ-
ing a generation after the apostolic mission and to men
who wavered in their Christianity, speaks of the Apos-
tles' miracles as well-known and undisputed facts.

5-13. For not unto angels did he subject the world to come, whereof we
speak. But one hath somewhere testified, saying,

What is man, that thou art mindful of him 1
Or the son of man, that thou visitest him ?
Thou madest him a little lower than the angels ;
Thou crownedst him with glory and honour,
And didst set him over the works of thy hands :
Thou didst put all things in subjection under his feet.
For in that he subjected all things unto him, he left nothing that is not
subject to him. But now we see not yet all things subjected to him. But
we behold him who hath been made a little lower than the angels, even
Jesus, because of the suffering of death crowned with glory and honour
that by the grace of God he should taste death for every man. For it
became him, for whom are all things, and through whom are all things,
in bringing many sons unto glory, to make the author of their salvation per-
fect through sufferings. For both he that sanctifieth and they that are
sanctified are all of one ; for which cause he is not ashamed to call them
brethren, saying,

I will declare thy name unto my Ijrethren,
In the midst of the congregation will I sing thy praise.
And again, I will put my trust in him. And again. Behold, I and the
children which God hath given me.

For not unto the angels . . . not a new thought but
a resumption in negative form of the matter treated (i. 4-
14), referring immediately to 13 f. and answering the
questions 5, 13. As a recapitulation it justifies the
earnest exhortation (1-4). Note the interspersing of ex-
hortations in an argument (iii. 6, 14; iv. 14; vi. 11 ; x.
23). The world to come, " the world of promise,"
which in principle and spirit is already present (vi. 5),
while its glorified form is yet future (ix. 11, 28; x. i ;

II. 5-13-] CHAPTER II. 269

xiii. 14; cf. i. 14). This new era is not placed in charge
of angels. They serve it but they do not rule it.
Whereof we speak, looks back as well as forward, referring
to the main subject of the Epistle (v. ii ; ix. 5 ; xi.
10 — xiii. 32). " We," editorial (v. 11 ; vi. 9; xi. 13, 18).
This denial serves to bring forward the affirmative state-
ment (Ps. viii. 5-7) that to man was committed the do-
minion over all things, therefore, of the future world.
Though created inferior to angels, " God's immediate re-
tinue," he is the destined lord of creation. The author
employs first the literal sense of the psalms referring to
man, who in himself so insignificant is yet the crowned
representative of God.

The contrast of man with angelic existence enables him
to set forth Christ's identification with the former, and
the necessity for His assumption of humanity. He pro-
ceeds to apply man and the son of man to Christ by
means of an intermediate thought beginning with But
now we see not yet, contrasting the present apparent
failure of the universal subjection to man with the sight
of the crown on Jesus, who wears it in virtue of His suf-
ferings, and who as the God-man realizes man's kingship
over all, fulfilling in His person the predestined goal of
the race. Thou didst put, etc.=" appointed heir of all
things" (i. 3). Thou crownedst him, etc.==" Sit thou on
my right," etc. (i. 13). Not an angel enjoys these God-
like distinctions, but a man, the Son of man, the second
Adam (Matt. xi. 25 ; xxi. 16 ; i Cor. xv. 27). But one,
" nay but," or " rather," the indefinite form, " some
one somewhere," is rhetorical (iv. 4), making the testi-
mony more impressive. Man=-Son of man, which is
more striking. So mindful=visitedst him. The three
clauses (didst set him over, etc., is not genuine) are all
contemporaneous, describing what devolved upon man in

270 EPISTLE TO THE HEBREWS. [11-5-13.

his normal condition. A little 1 may have the same sense
here as in 9, where it includes the temporal aspect : " a
little while " Christ has personally enacted in Himself the
entire sphere and destiny of the race. What is true of
the latter, sin excepted, is true of Him, the perfect man,
and what is true of Him incarnate is true of man-
kind in general. For a period lower in rank, then
crowned above all angels. Human destiny is domin-
ion, angelic destiny service (i Cor. vi. 3). The
two clauses a little lower than the angels, with
glory and honour, are unmistakably contrasted in 9, why
not in 7 ? Thou didst put . . . introduces the actual
dominion of man over the world, whose absolute reign
is realized in Jesus, the Son of man (9). If, then, nothing ^
remains unsubjected to Him (Matt, xxviii, 18), " the
future world " must be included in the subjection, for
that forms a part of the universe.^ Angels themselves
are embraced under the rule of the Son of man (i Pet.
iii. 22). This statement has to be qualified by the fact
that man's absolute dominion is not visible in present
conditions, but it is justified by what we see in Jesus,
in Him who is enthroned over all. The truth that
man's complete empire is not yet cognizable brings the
writer to the main thought aimed at, namely, its real-
ization in Jesus, in Him the quotation (6-8) has its fulfil-
ment. Its Messianic application is thus clinched. We
behold, recognize in Him described by the Psalms as for
a little while made lower than the angels, Jesus, the an-
titype, crowned with glory and honour. The predicates
of the Psalms describe the two contrasted states of the
Lord — "a striking example of a commentary by the
Spirit on a passage which the Spirit had indicted."
Jesus is the object of behold (iii. i). This name (iv. 14;

1 jSpaxv Ti. 2 TT-di'Ta is all-inclusive. ^ to. navra.

ir. 5-13.] CHAPTER II. 271

xiii. 20, etc.), leaves no doubt who is characterized by
"Him made for a little lower," etc., and also leads up to
the import and necessity of His historic manifestation.
Because of the suffering of death. Unquestionably Jesus
was made lower than tlie angels in order to suffer death,
and this clause may express the object of Hishumiliation,
but it is clearly connected with crowned, exaltation after
completed redemption, — a view confirmed by the final
clause, by 10, and throughout the N. T. (Phil. ii. 9 ; cf. xii.
2). His humiliation was not confined to His death (14),
but culminated in it. That by the grace ^ . . . The
tasting of death did not occur after the crowning, but
the result and purpose of the crowning was to make it
available for each and every one. The latter depended
in some way on the former. His enthronement over all,
resulting from His voluntary death. His vicarious acqui-
sition of universal dominion, made His vicarious death
effectual for each and every one. His death and the
crowning to which it led were so closely united as to
make His suffering of death in its juridical bearing avail
in behalf of every man. The atonement completed by
the session at the right hand brings about the con-
summation of God's eternal purpose as expressed in the
Psalms, man's universal dominion. The final cause which,
through His exaltation, made the bitter humiliation of
Jesus operative for every man, was the grace of God, the
primal spring of salvation (Rom. v. 8 ; xi. 33 ; John iii.
16). Christ's death was determined by God's love, not
by His wrath. For every man. Jesus died not in His
own behalf, nor for mankind in the mass, but for the
sake of every member of the human family. What an in-
spiration for the preaching of the Gospel! Taste death,
figurative for the experience of death. Christ endured

1 o;rwf = Iva.

272' EPISTLE TO THE HEBREWS. [11. 5-13.

death in all its bitterness as the wages of sin and the
wrath of God.

For it became him . . . How befitting to God it
was to conduct the Son through suffering to glory !
What was foolishness to the Greeks, a stumbling-
block to the Jews, and doubtless to the readers of
the Epistle, namely, that the author of salvation should
be subjected to death in order to obtain the crown of
glory, has its explanation in the character of God. It
accords with eternal fitness, it was an act worthy of Him
for whose sake,^ and through whose power,^ all exists. 10
gives the logic for 9.^ Perfect . . ., not the process of
moral perfection, but Jesus was placed in a position where
He can consummate the salvation of His people. Through
sufferings, is emphatic, in 9 the ground of the exaltation,
here the means of it. It is assumed that in man suffering is
indispensable to glory, death being the penalty for sin.
With eminent propriety, therefore, was it also incumbent
upon the elder Brother, who indeed by suffering death be-
came the author of salvation, the destroyer of death (14),
and the way of glory to many. They are conducted to glory
only after He, their leader, has reached the state of glory
which He secured by suffering. (Cf. John xii. 32 with vi.
44.) " Him," God, the sovereign disposer of all things who
destines man to glory, and who appoints to their " leader "
the same path over which the many sons are led.* For
both . . . the ground for the statement of 10; and 12,
13 offer Scripture confirmation for this enforcement of
the fitness. He that sanctifieth and they that are (being)
sanctified have a common origin, the Son and the many

1 ^'i or. 2 St bv, Rom. xi. 36.

3 TeAEi6o)=aTe<pav6cj^aC f5ofav ayu = to make ti'/.cioq, bring to the ap-
pointed TsT^og, or destination.

^ npxW^^' ^o^ only the beginner or author of salvation, iii. xii. 2 ; Acts iii.
25, but also its instrumental cause, v. 9.

II. 5-13-] CHAPTER II. 273

sons, those being led to glory and He leading them to
glory .1 Since those being sanctified and the sanctifier
are all of one, spring from the same source, i, e. God,
why should they not have the same destiny ? The sub-
ject of the context is God. All emphasizes the intimate
union between Christ, the God-man, and Christians, the
fellowship of origin. Many are the subjects of sanctifica-
tion, and " all the saved are of one race with the Saviour."
Their correlation has its source in God, to whose infinite
heart man was so dear that even His Son must be made
an offering for man in order to sanctify him (Rom. viii.
32). There subsists an actual brotherhood between the
Son and man, hence the descent of the Son in order
to raise man to His own height was with eminent pro-
priety ordained by God, the common Father of both.
The Son, so far from being ashamed, as in view of
His exaltation He well might be, to own the " many
souls as" brethren, glories in the relation. 12 is from
Ps. xxii. 23 ; 13 from Isaiah viii. 17, 18. The two cita-
tions are cleverly combined into one proof of the fact that
because "all are of one" He is not ashamed to call them
brethren. " I will summon them," He is made to say in
well-known prophecy, " asbrethren^ to join me in praising
God ; I will join with them on the same level, in exer-
cising faith in God." I and the children. I (emphatic) the
Son and the children whom God hath given me (John
xvii. 6, 12) will show our unity in our common faith. He
identifies Himself with men in praising and in trusting
God, the highest forms of human action and the most

1 a.yay6vTa is generally referred to avru, but it may also be referred to

2 ayia(,Eiv, a new term, but not a new idea = ctwC«i', aurrjpia, delivering
from sin, cf. i. 3 ; with ix. 13, f. ; x. 10, 29; xiii. 12. ayiai^Eiv = the inward
act of which 8o^a(,eLv is the outward.

8 6t a6Ey<poi = EKKyTjaia.
18

274 EPISTLE TO THE HEBREWS. [ii. 14-18.

perfect bond of communion. He is not ashamed of the
consequence of sharing His origin with man.

14-18. Since then the children are sharers in flesh and blood, he also
himself in like manner partook of the same; that through death he might
bring to nought him that had the power of death, that is, the devil; and
might deliver all them who through fear of death were all their lifetime
subject to bondage. For verily not of angels doth he take hold, but he
taketh hold of the seed of Abraham. Wherefore it behoved him in all
things to be made like unto his brethren, that he might be a merciful and
faithful high priest in things pertaining to God, to make propitiation for
the sins of the people. For in that he himself hath suffered being tempted,
he is able to succour them that are tempted.

The term children offers a point of transition for
resuming and elucidating the main thought,^ showing
the logical necessity for Christ's subjection to suffering.
The Redeemer must place Himself on the same plane
with those to be redeemed, must enter into organic
connection with them. Since, then, the "children," the
" sons" (10), are actual men, sharers in flesh and blood,
it follows of necessity that he who was " of one " origin
with them becomes partaker of the same human nature.
That through death, gives the specific import and aim of
the incarnation ; God's purpose to effect the release of
those whom the devil, through the power of death, held
in bondage. The end makes all clear. The Son being
made lower than angels, and subjected even to death,
this incomprehensible tragedy is all explained by the
divine purpose. Only by death can the power of death
be broken, only by discharging the debt can the debtor
be released, and the incarnation, by which the Son is
made susceptible to the sufferings and death involved in
human nature, is the essential, as it is the appropriate,
means for effecting this release.^ Flesh and blood=

1 ovv refers to 10.

^ KFKMvcjvr/Kfv, Fed., their permanent condition; fxcTta;[ev, Aor., it tran-
spired once for all.

II. i4-iS.] CHAPTER Tl. ' 275

human nature, its two principal constituents. In like
manner amounts to equality. (Cf. "in all things," 17.)
The Son has assumed true and complete humanity (John
i. 14; Rom. viii. 3; Phil. ii. 7). To make us partakers of
His Sonship to God, He has taken part in our sonship to
Adam. Sin debarred man from divine sonship, bringing
him under Satan's empire, and leading him into death
(Jas. i. 15; Rom. v. 12; vi. 21, 23). Satan sustains a
causal relation to sin and death. The end of the incarna-
tion, now, was to conquer this prince of death, and to
release his subjects through death made possible by the
assumption of human nature, to get possession of the
keys of death (Rev. i. 18), and set those free who were
held in captivity through fear of death. By entering
into death Jesus has made death itself " the means of
annihilating the ruler of death." ^ He has not destroyed
death absolutely, but by the taking away of sin (i. 3) He
has removed its power, extracted its sting (i Cor. xv.
55 f.), and rendered the devil impotent^ (i Cor. xv. 24,
26 ; 2 Tim. i. 10). The fear of death, induced by an
accusing conscience, is Satan's most powerful instrument
for holding souls in helpless slavery. Remove the latter
and the former vanishes. The chain of bondage is broken,
and the freedom (Rom. viii. 15) of God's children is
realized, the moment the consciousness of guilt is
effaced. Might deliver all them, may be viewed as
the second result of Christ's death, or as a conse-
quence of Satan's overthrow. The thought pro-
gresses from the enslaver to the enslaved. The free-
dom of the latter follows the defeat of the former.
With an unmistakable reference to the contrast between
man and angels (5), and having still in mind the main

1 (haTovOavaTov, tov to Kpdrog e;foi'ra tov Oavdrov,

2 naTapyrjcrj.

276 EPISTLE TO THE HEBREWS. [11. 14-18.

thought (14), the author shows that, considered from an-
other point of view, it was necessary for Jesus to have
been made in all things like His brethren, namely, that
He might serve as their High Priest. This offers a new
theme for further development (iv. 14 ff.). For verily,
beyond peradventure. Those on whom Christ lays hold
in order to save are not angels, purely spiritual natures
exempt from death — otherwise He might have remained
unincarnate — "the children" for whose rescue He has
thrown Himself into the breach are the seed of Abraham.
beings of flesh and blood. Taketh hold.i pres., the sub-
jective application of redemption is continuous. " I
need thee every hour." " Seed of Abraham," ^ not his
spiritual children, but those of his flesh and blood. The
letter is addressed to Jewish Christians, and like the
Lord's personal ministry (Matt. xv. 24), and the first
mission of the Apostles (Matt. x. 6), is confined to what
is of supreme concern to the chosen people, the heirs of
the covenant (Rom. i. 16 ; Acts xiii. 46), in whom centres
Christ's redemptive work. For the rescue of the Abra-
hamic humanity it behooved ^ Him to be a partner in the
Abrahamic nature. In all things, shows that made like
is not limited (iv. 15). The most perfect organ of God's
revelation to man is at the same time the perfective high-
priestly representative of man in things pertaining to
God. For this also "flesh and blood" qualified Him,
enabling Him to extend to those in spiritual bondage,
that sympathy and relief which form the necessary at-
tributes of the high-priestly office. Merciful, extending,
actual sympathy and compassion to his brethren ; faith=
ful, one to be relied on. (Cf. he is able, 18.) Both terms

1 f7r/?„«///3avEra?, viii, 9, = Poy/Ofjaai, 18, and = aTaXka^r/, 15.

2 GKtpjiaToq Afipad/i = tov ?iadi', 17, cf. xiii. 12.

8 ojipeiXev = enpETvev. This relates to God, that to the subject-matter.

ir. 14-18.] CHAPTER II. 277

are predicates of high priest. Compassion toward them
and enjoying their confidence would be impossible, were
He not in all things made like unto them (9-14). Only
as man could He execute the essential and supreme duty
of the High Priest, act in behalf of the people, make
propitiation for their sins (Lev. xvi.). The full import
of through death, its significance in relation to sin, is now
brought out. Our redemption requires atonement for
sin. This our High Priest accomplished by offering
Himself as the atoning sacrifice. To make propitiation.^
The object of the expiation is sin, and its effect is that
" sin ceases to make God otherwise than gracious to
man." This thought is the culmination of the argument
(9, II, 16), on which all farther considerations are based.
Before proceeding to the cheering exhortation (chap, iii.),
based upon it, 18 once more accents the full import of
the argument explaining " merciful," " faithful," in fact
all of 17. For in that ... 2 in the fact that He Himself
was the subject of fierce temptations in His sufferings
(9, 10), by virtue of having personally experienced like
temptations with His brethren (4-15 f.), He is able to
succor them. The emphasis is on being tempted, the
full force of temptation came in His suffering, as it did
doubtless also to the readers. He is therefore qualified
to offer help to the tempted. " Being not unacquainted
with woe, I learn to help the unfortunate " (ViRG.). To
succour, by removing sin the source of all suffering, by
cancelling guilt the means of their enslavement, by con-
quering their adversary, by sending the Holy Ghost into
their hearts.

1 WaantcQai k. t. X., co-ordinate with to. irpbg tov 6e6v, occurs only i John
ii. 2 ; cf. iv. 10. = KdOapiaiiiw tuv hfiap. Tzcirjaai, i. 3. The latter phrase im-
ports the effect regarding man, the former the effect regarding God.

2 ey 0) = iv TovrCi oti.

CHAPTER III.

1-6. Wherefore, holy brethren, partakers of a heavenly calUng, consider
the Apostle and High Priest of our confession, even Jesus; who was faith-
ful to him that appointed him, as also was Moses in all his house. For he
hath been counted worthy of more glory than Moses, by so much as he
that built the house hath more honour than the house. For every house is
builded by some one ; but he that built all things is God. And Moses
indeed was faithful in all his house as a servant, for a testimony of those
things which were afterward to be spoken ; but Christ as a son, over his
house ; whose house are we, if we hold fast our boldness and the glorying
of our hope firm unto the end.

Wherefore . . . Another practical application, in which
the matchless dignity of the Redeemer established by Scrip-
ture enforces the higher claims of the dispensation medi-
ated through Him. The Apostle and High Priest of our
confession is a recapitulation of chaps, i. and ii., "Apostle
pointing to the portrait given i.-ii. 4, High Priest to
that given ii. 5-18," i. sets forth the divinity, ii. the
humanity of the Lord. Having one of such rank, who is
at once God's representative with us and our represent-
ative with God, they are to consider, survey, contemplate
this Mediator, see what He is and what they have in Him
(xii. 2). Brethren suggested by ii. 11, I2=the endear-
ing spiritual relationship between the author and his
readers.!- He addresses them by a yet loftier title,
partakers of, etc., which is the correlate of holy : ye who
are separated from the world, called to a heavenly life.
Both terms are felicitous appeals to their state of grace.
Separated unto God, partners of a heavenly calling,

1 ayiM, cf. o hyia'^i^v, ii. lo.
278

in. 1-6.] CHAPTER III. 279

what encouragements to fix your gaze on the great Re-
deemer to whom all is due. The Gospel is a call to sinners
(Matt. xi. 28 f.) — believers are designated "the called"
(Rom. i. 6 ; I Cor. i. 2).^ As an '' Apostle " Jesus came to
call men (Mark ii. 17) to heav^enly treasures, as a " High
Priest " He procures them for us. In the Son sent forth
from God we have the highest and the final revelation.
By His atoning sacrifice we are put in possession of the
unsearchable riches of grace revealed. The two predi-
cates are to be comprehended in one view. " He is sent
from heaven not only like angels with a commission, but
in order to plant heaven upon the earth by His assump-
tion of human nature. And this human nature He
assumes in order that in that form He might represent
the human race before God," i. e. be our High Priest.
Confession, objectively, what one professes or con-
fesses (iv. 14; X. 23; I Tim, vi. 12 f.). A confession of
faith is indispensable to the Church. Jesus, both the
founder and the content of our confession. The precious
name implies an emphatic contrast with the old covenant.
Who 2 was faithful . . . appositional clause, *' wherein
lies another motive for the exhortation to regard Him."
In both capacities, the prophetic and the pontifical, this
was an inherent attribute of Jesus. He, like Moses
(Num. xii. 7), faithfully executed His commission. His
divine appointment,'^ faithfully discharged, furnishes an
immovable ground for their confidence. In God's faith-
ful representative they may repose implicit faith.
Their salvation is secure. If they trusted in Moses
(John V. 45), how much more can they confide in Jesus

1 KkrjToi nyim.

2 ovra. Not strictly pres. Both offices continue in Heaven.

3 rCi ■noiTjaavTi. noieiv, as in Acts ii. 36; Mark iii. 14, appointed, commis-
sioned.

28o EPISTLE TO THE HEBREWS. [iii. i-6.

Christ. Ordained and endowed for His^^ unique and
stupendous task by a sovereign act of grace (Num. xii.
6-8), Moses did not fail in his administration of
God's House. How can Jesus? A comparison is insti-
tuted between Christ and the human organ of the old dis-
pensation in order {a) to derive an effectual warning
from the fate of their forefathers who were disobedient
under Moses, and {p) to lead up anew to the
central idea of the Messianic office, the High-Priesthood
of Jesus (iv. 14 ff.), which is then fully developed
(chaps v,-viii.). In all his house, part of the citation re-
garding Moses and also a part of the comparison, con-
trasting the vocation of Moses " in " the house with
that of Jesus "over" it. The sphere of both was the
house of God (Ps. Ixix. 9 ; Hos. viii. i). Each is char-
acterized by like faithfulness {^fidc dignus and fidcni
servans) in alike position, which has in either case respect
to the whole house. Both the context and the citation
require his to be referred to God, whose house is Israel.
God's true people, the Church, under Moses and under
Christ, is the subject (x. 21). For enforces the exhorta-
tion : consider Jesus, who is not only equal ^ to Moses
in fidelity, but is incomparably superior ^ to him in glory.
The position of the N. T. mediator is as far above the
position of Moses as the architect is superior to the struc-
ture, or as far as the son in charge of a house surpasses
the servant employed in it. (Cf. i. 4.) Hath been
counted . . . (perf.) He has attained this honor, He pos-
sesses as a permanent property a glory exceeding that
which the readers freely accorded to Moses. (Cf. ii. 9 f.)
This proposition, used by the author in enforcing his ex-
hortation, it is assumed no one will question — a powerful
argument for the truth of the evangelical history. The

1 (jf . 2 7rA«ovof.

in. 1-6.] CHAPTER III. 281

house offers the figure of comparison which in 3 is
limited to the relation of Jesus to Moses, that of founder
to a house. The " house " includes the household, family,
servants, etc., and built 1 the arrangement, furnishing,
manning with servants, regulation, etc. Admiration for
the house redounds to the glory of him who reared and
furnished it. The author is greater than his product.
The Son is the creator of all things (4). Moses is included
in the creation. He is not " the house " itself, yet a part
of it, a distinguished member, an eminent servant (5), of
the household, the family of God, which had its begin-
nings in the O. T. and is completed in the N. T., and of
which the Son is founder and head in each dispensation
(Eph. i. 22 f.). For every house ... No house or house-
hold is self-produced. It is traceable to some founder.
This axiomatic proposition has its analogy in the vast
universe whose builder is God (xi. 10). Some find in 4 a
reconciliation between 2, which speaks of God's house,
and 3, which makes the Son its builder. He is in a
special sense the Founder and Lord of the Church. While
God as the ultimate cause (i. 2) brought the universe into
existence, the Son is the immediate founder and director
of the Church alike in the old economy and the new. The
contrast^ between Moses and Christ is further developed
in 5, 6. Identified with the same house of God, how vast
the difference in their stations ! The former holds a place
as servant, rendering voluntary and honorable service,
the other has the position of son, at the head of the
house, having authority and pre-eminence, the heir and
ruler of all its possessions as He was their originating
and procuring cause (3). Moses* activity was in the
house, within a prescribed sphere, Christ's is over the
house (John iii. 35; xvi. 15). Christ here in preference

282 EPISTLE TO THE HEBREWS. [in. i-6.

to " Jesus " (i), His proper title as Lord versus the " ser-
vant " Moses, For a testimony ... As a servant he
must hearken to his Lord, be attentive to whatever shall
be spoken (i Sam. iii. 9). Revelations committed to his
ears he must faithfully attest, proclaim. But Christ holds
the sceptre of truth, is Himself the light, the Logos,
not a witness. Some understand this of the witness
which Moses bore to Christ (John i. 45; v. 46; ix.
29 ; Luke xxiv. 47 ; Acts iii. 22). He was a minis-
ter to Christ the head of the house. He testified of
Him. The law points to the Gospel. The whole work
of Moses was prophetic, typical, subservient to the things
to be spoken, " those revelations to whose necessity the
very ministry of Moses renders in all respects its testi-
mony," those now disclosed in full perfection in the Son.
There is no detracting from Moses. He was a faithful
servant. His (5 and 6) refers to God as in 2. God's
house = Christ's Church. Whose house are we, that
in which Moses served and over which Christ reigns. A
felicitous stroke ! After speaking of the gloiy of the
servant and the yet greater glory of the Lord, he hints
at their own share in this glory, for they constitute " the
house " so honored, a holy nation, a glorious Church, the
temple of the living God (i Cor. iii. 9, 16 ; 2 Cor. vi.
16; Eph. ii. 22; I Tim. iii. 15 ; i Pet. ii. 5 ; iv. 17). All
Christians constitute one family, one Holy Catholic
Church, the Communion of Saints. After this sublime
encouragement the readers are warned that high privileges
impose serious obligations. Their place in the glorious
house depends upon their holding firmly to the end the
resolute confidence and joyful boasting of their hope.
This furnishes a momentous occasion for the earnest
practical exhortation from the O. T. (7-19), for which this
clause forms the transition and preparation. Our bold=

in. 7-19J CHAPTER III. 283

ness, " the inward state of full and undisturbed confi-
dence," " faith itself in its most direct and most practical
expression, manifesting itself as the inward power of the
peace which dwells in the heart." The glorying ; " the
joyful opening of the mouth," joyful utterance follows
joyful confidence. Our hope connects with both : reso-
lute confidence, and triumphant joyful ness, of hope (vi.
11), the calm assurance which hope gives and the joyous
boasting it excites. Their constancy was probably im-
perilled not by indifference but by intimidations from
without. " Hope," not subjective, but the treasures of
the future, " the perfect consummation of the kingdom
of God, and of participation therein." In their holding
on amidst all opposition and discouragement to the hope
set before them, they have the guarantee of their position
as the house of God. Unto the end (14 ; vi. 1 1 ; i Cor. i.
8), the end of the present order of things, of the aeon
consummated by the coming of the Lord when hope
shall pass into fruition.

7-19. Wherefore, even as the Holy Ghost saith.

To-day if ye shall hear his voice,

Harden not your hearts, as in the provocation,

Like as in the day of the temptation in the wilderness,

Wherewith your fathers tempted vie by proving vie.

And saw my works forty years.

Wherefore I was displeased with this generation,

And said, They do alway err in their heart :

But they did not know my ways ;

As I swear in my wrath,

They shall not enter into my rest.
Take heed, brethren, lest haply there shall be in any one of you an evil
heart of unbelief, in falling away from the living God : but exhort one
another day by day, so long as it is called To-day ; lest any one of you be
hardened by the deceitf ulness of sin : for we are become partakers of
Christ, if we hold fast the beginning of our confidence firm unto the end :
while it is said,

To-day if ye shall hear his voice, *•

Harden not your hearts, as in the provocation.

284 EPISTLE TO THE HEBREWS. [iii. 7-19.

For who, when they heard, did provoke ? nay, did not all they that came
out of Egypt by Moses ? And with whom was he displeased forty years ?
was it not with them that sinned, whose carcases fell in the wilderness ?
And to whom sware he that they should not enter into his rest, but to
them that were disobedient ? And we see that they were not able to enter
in because of unbelief.

Wherefore . . . Since our fellowship with Christ is
contingent (6). By way of further developing these ad-
monitions to unswerving firmness and constancy there
follow terrible warnings, derived from the O. T., and es-
pecially from the dire fate which followed the unbelief
of their forefathers. The comparison between Moses
and Christ is aptly improved by the parallel between
Israel under Moses and God's people under Christ, and
as the former were left to perish, let the latter heed the
awful example lest unbelief will in their case also bring
about apostasy. The admonition which follows this is
take heed (12), the intervening quotation being intro-
duced in order to enforce it with the express authority
of the Holy Ghost. Note the author's belief in the in-
spiration of this psalm. Even as . . . The address of
the Holy Ghost, who in Ps. xcv. 7-1 1 pictures to the con-
temporaries of the psalmist the lurid judgment which
overtook their ancestors, the Apostle now solemnly re-
peats to his readers, as a condign argument for his
" Take heed, brethren." To=day, the period of salvation
from the appearance of Christ to His Parousia (13).
When God speaks (1. i ; ii. 3) the heart must promptly be
opened to what He speaks. Israel heard His voice but
they hardened their hearts. And Christians are in
danger of like obduracy Avhen temptations arise (Luke
viii. 13). The warning is based on the whole train of
thought (3-6). If obduracy toward the servant was so
severely punished, what will be the result of obduracy
toward the Son (x. 28, f.). The scenes of Israel tempt-

III. 7-19.] CHAPTER III. 285

ing God specially referred to in the psalms arc found
Num. XX. 1-13, and Exod. xvii. 1-7, the first occurring
in the fortieth, the second in the first, year after tlie ex-
odus (Deut. xxxiii. 8), showing " how Israel's self-obdura-
tion continued through the whole probation of forty
years." The proper names Merebah and Massah receive
their etymological sense and are used as appellatives :
Provocation and temptation. Israel closed their heart to
the voice of divine love, when they tempted God (Matt.
iv. 7), By proving,! a yet stronger term is added to bring
out their aggravated conduct. The God who had made
His gracious covenant with them, they subjected to a
test, " proved " Him by raising doubts whether He
could bring relief in their distress, by questioning what
He would do, insolently and impiously putting God on
trial. The readers who had this mirror held up to them,
were in danger of doubting whether in their distressing
circumstances God would come to their relief. And saw,
better : And yet saw. This was the climax of their
self-obduration. After witnessing the wondrous deeds
of God's condescending grace for forty years,^ they
tempted God. The tempting of God kept pace for
forty years with the amplest proofs of His wisdom,
goodness and power before the eyes of Israel. Where=
fore I was displeased . . . the efTect of their contu-
macy. Since my grace was requited with contumely
it turned to wrath, love spurned becomes loathing,
and judgment falls upon the very generation whom
God had so signally redeemed from Egypt. Displeased,
"the feeling of violent displeasure." A people whose heart

1 7rE<pa(T(U(5f doubts God's willingness to save, doKifiama, his power.
2 TEaaepaKovTa irt/, connected in 17, as also in the original, with 7rpoa6xOtcin,
here with what precedes.

286 EPISTLE TO THE HEBREWS. [lu. 7-19.

persists (always) in going astray, who know not,^ will
not to know, God's ways, is at last by the oath of God's
wrath excluded from the promised rest (Num. xiv. 21 ff. ;
xxxii. 10 ff. ; Deut. i. 34 ff.). As they will not to know
the ways of God, He swears that they shall not enter
by them into His rest (17). God's way alone conducts
into rest (John xiv. 6). My rest refers in the psalm to
the peaceful possession of Canaan, but it had acquired a
wider scope and become a type of eternal blessedness,==
unbroken communion with God begun here, perfected in
heaven. The Spirit's admonition is now applied to the
readers, who are forewarned of the evil heart of unbe-
lief. In kindly terms they are directed to forestall the
obduracy which was fatal to their fathers, namely, " by
mutual and, as it were, pastoral watchfulness over each
other's souls." Lest haply, implies that there is serious
ground for apprehension. In any one,2 that not a single
one be lost (13; x. 24 ; xii. 15). An evil heart, which
always errs (10). Of unbelief,^ the source of the evil
heart, and its expression, in falling away from God.
" Unbelief " denotes also the characteristic of such a
heart. In Greek it comprehends both unbelief and un-
faithfulness, two ideas which mutually involve each other.
The living God, Jehovah, the God of revelation who mani-
fests Himself in saving grace (ix. 14 ; xii. 22), who fulfils
His promises, and who executes His threats against those
who reject His salvation (x. 31). This warning is followed
by positive encouragement : Exhort one another. Let
mutual solicitude embody itself in exhortation and con-
solation. Day by day — the Christian assemblies met

1 lyviocav implies a living sympathetic relation to the object known, cf.
Ti) KapSia.

2 ev TLVL vfiuv individualizes the admonition.
8 anioTia, at once root and fruit of 7rov>/pia.

III. 7-19.] CHAPTER III. 287

daily — in ceaseless application of Christian doctrine to
each other's minds and hearts^ (Col. iii. 13 ; i Cor. vi. 7 ;
Eph. iv. 32). Without the intermission of a single day
so long as it is called To=day (7), the period of grace
which will terminate^ with the Parousia which was
viewed as near (x. 25, 37). "To-day" is the day
when God speaks. This mutual encouragement is to
be given to prevent a single one of them from
being self-hardened through the deception which
sin with all its wiles will practise upon them.
For we are become ^ ... if, enforces 12, 13, reminding
them that the great salvation is given to us in Christ, and
that if its conditions are not observed we will be sundered
from Christ. (Cf. 6.) We must hold fast the beginning of
our confidence firm to the end. Partakers of, partners
in, sharers with Christ in blessedness and glory (6 ; Rom.
viii. 17). Believers are participants in whatever belongs
to Him. But they have become such, having no natural
claim to this fellowship. It is a privilege of grace through
faith. And it is ours if we cling firmly to our first con-
fidence.* This must be maintained unshaken to the end.
Hence, amid all assaults, it needs perpetual fostering :
to=day, if ye shall. Here lay the fatal error of their
fathers, whose history is a solemn enforcement of the
warning in 14. Unbelief kept them out of Canaan in
spite of what Moses, the minister of the covenant, had
done for them. The quotation is repeated as a basis for
the succeeding question (16), to which while it is said
serves as the antecedent clause. In saying " To-day if

1 eavrdvg = dAP-^Aoff.

* axpig ov, cf. f^XPi^ TsTiOvq^ 14, and axpi tHov^, vi. 11.
' [itroxoi, I ; i. 9 ; vi. 4 ; xii. 8.

* vnoaTaatq = ilirlq, 6, certitude, firm confidence, xi. i. It combines c/T/f
and v-ofievij. " Steady persistence under discouragements or difficulties."
apxvv correlates jJ-t-xpi tD.ov^, xii. ::.

288 EPISTLE TO THE HEBREWS. [iii. 7-19.

ye," etc., who were they that in spite of hearing His
voice did provoke, who were those guilty of the provoca-
tion ? Were they not redeemed souls, even as we (iv. 2),
who came forth from Eygpt, who had at the beginning
the firm and enthusiastic confidence ? Did not the whole
body, two excepted, become unbelieving, and for forty
years provoke God's wrath and perish in the Avilderness?^
With graphic force the author uses interrogatives to im-
press the lessons of history profoundly on their minds.
Even the answers are interrogatives, appealing to men
who well knew that all this was beyond dispute. True
to their first joyous expectation they would have entered
into Canaan, but through their unbelief, their bones
mingled with the sands of the desert (Num. xiv, 29, 33).
Against whom, indeed, did God pronounce the oath,
except on those whom He had rescued from bondage
and who fell into disobedience ? Those who despised the
voice of promise after they started, had to experience
the fearful reality of the divine minatory oath (Ps. xcv.
II ; Num. xiv. 21, 23). Because of unbelief. This was
the sole cause.

1 Trdrrff versus rlq e^ vjiiuv. Let no one presume, all of them fell. yap
strengthens the interrogative and justifies also 14. a'AA\ as if there must
be an error, and introducing a counter-question; nay, but.

CHAPTER IV.

i-ii. Let us fear therefore, lest haply, a promise being left of entering
into his rest, any one of you should seem to have come short of it. For
indeed we have had good tidings preached unto us, even as also they : but
the word of hearing did not profit them, because they were not united by
faith with them that heard. P'or we which have believed do enter into that
rest ; even as he hath said,

As I sware in my wrath.

They shall not enter into my rest :
although the works were finished from the foundation of the world. For
he hath said somewhere of the seventh day on this wise, And God rested
on the seventh day from all his works ; and in this place again,

They shall not enter into my rest.
Seeing therefore it remaineth that some should enter thereinto, and they
to whom the good tidings were before preached failed to enter in because
of disobedience, he again defineth a certain day, saying in David, after so
long a time, To-day, as it hath been before said.

To-day if ye shall hear his voice,

Harden not your hearts.
For if Joshua had given them rest, he would not have spoken afterward of
another day. There remaineth therefore a sabbath rest for the people of
God. For he that is entered into his rest hath himself also rested from his
works, as God did from his. Let us therefore give diligence to enter into
that rest, that no man fall after the same example of disobedience.

The historical circumstances described (iii. 15-19) point
an awful moral. In spite of the promise of entrance into
rest remaining open some one may be found to have
forfeited this entrance. Some render, "lest any one
think that he has arrived too late," — grammatically allow-
able, but the spiritual state of the readers and the con-
nection with the fate of their fathers are decisive for the
minatory character of the exhortation. Not consolation
is the theme, but warning, lest any member of the church
19 289

290 EPISTLE TO THE HEBREWS. [iv. i-ii.

should, through guilty delay, induced by unbelief in the
promise, which still stands open, prove himself to have
lingered behind, like Lot's wife, and to have forfeited
the promised rest. The awful fate of apostates is
in the writer's mind. The admonition which bounds the
passage at the beginning (i) negatively and at the end
(11) positively, is a resumption of iii. 12 ff., adding
Scripture proofs that the exclusion from Canaan was due
to unbelief. Lest ... a promise . . . God's promises
will have their absolute fulfilment. As long as one is not
fulfilled it holds good, it may yet be availed of. Should
seem may be a softening term, the stern appeal couched
in smooth diction, but it is probably a judicial term, con-
victed of (x. 29). Not a seeming "too-late" is meant,
but the actual missing of the goal. Lingering behind in
unbelief involves inevitable exclusion. To have come
short^ ... to have trifled away, let slip (iii. 19; cf. x.
35, 38 f.). At the Parousia this falling behind, the falling
back, will be past, a completed fact, like the loss of
Canaan to the unbelievers. His rest (iii. 1 1). God is the
speaker in the preceding verses (iii. 5, 10; iii. ii, 18).
Note the solidarity of Christians and the obligation of
the Church to care for each individual. For indeed we
, . . enforces "a promise being left," etc., but the word
of . .. enforces "to have come short of it." Our situation
is exactly the same as that of the fathers. We have had
proclaimed to us the good tidings (promise) of a future
rest (ii. 3) just as they had,^ but they missed the realiza-
tion because faith ^ did not fasten on to the word of prom-
ise which they heard.* The main thought is expressed

1 varepsKtvn/, perf., xii. 15 ^ aTvoa-f/vac, iii. 12.

2 ev7jjyE'Ata/j.t:voi = trrayye/iin, i.

8 oi TriaTevaavTFc, 3, corresponds with Triarei, 2.
^ QKOT], cf. ToZf aKdvcaaiv.

IV. i-ii.] CHAPTER IV. 291

by the contrast between hearing and faith, which are cor-
relatives. Faith comes normally by hearing, but in the
case of the fathers this did not take place. The word
did not effect faith, and, consequently, the promise was
not fulfilled. Faith through which the word forms a
union with them that hear (i Thcss. ii. 13), and its con-
tent is realized in them, was wanting in their case. Hence
they did not attain the rest. Now, since those who
heard the word which promised " rest " failed, through un-
belief, of its realization, that word is still unfulfilled and
available for us (Gal. iii. 14), who likewise have received
the good tidings (ii. 3). Let us be warned, then, lest
their loss of it be repeated in our case through like un-
belief. What the readers need to be impressed with, is
that faith was the indispensable, sole and sufficient
medium of salvation. Should they " prove to have come
short of it," this will be due to their want of faith, just
as this made the promise to their ancestors nugatory.
There was in them no faith for the word to mingle with,
no receptive soil for it to take root in. Ordinarily
" hearing " produces " faith," the word plies the soil,
effects germination and growth, but the fathers were un-
susceptive. For we . . . proves the whole of 2. Entrance
into the rest is a matter of faith, their failure to enter is
solved by the entrance vouchsafed to us which have be=
lieved (Acts iv. 32 ; xi. 21 ; xix. 2 ; Rom. xiii. 1 1). A dis-
tinct class, believers, do enter into the rest of God. The
promise is fulfilled to us, it was not fulfilled to them, the rea-
son is given in both cases. We believed, they did not. The
faith precedes the entrance, as attested by the psalm which
underlies the whole discussion (iii. 1 1), and which ascribes
the exclusion of those to whom " the rest " was originally
promised, to the wrath of God induced by their not be-
lieving. God's wrath is no dream. It prompted an oath

292 EPISTLE TO THE HEBREWS. [iv. i-ii.

which cannot be recalled : They shall not enter. By

that oath He has given us a test whether His word will
come to pass. His word of wrath is as inviolable as His
word of promise. Although the works were finished.

The period of rest dates from the foundation of the world
(Matt. XXV. 34), from the close of Creation (Gen. ii. 2).
Yet, in spite ^ of this God's oath excluded them. God's
works = creation (iv. 10), on which followed God's " rest,"
a rest which was the pledge and type of " the rest "
originally promised to the fathers and now to Christians.
For he . . somewhere. Scripture attests the comple-
pletion of God's activity and His entering upon His rest.
(Gen. ii. 2. LXX., with slight variations.) Somewhere 2
(ii. 6), does imply uncertainty. " The rest " referred to
began with the Creation Sabbath, which symbolizes the
true rest in God, a life-communion with our Father.
And inthis, in the psalm already cited, is brought out the
fact that God's " rest " into which men are to enter, was
objectively existent from the beginning. Creation was not
a final end. The seventh day points to man's goal.
" Correlative to the rest into which God then entered
there remains still a rest into which His creatures enter
before they are perfected." Seeing therefore . . . anew
course of thought. The circumstances detailed (2-5) make
it certain that " rest " is in reversion for some. The end
to which God destined His people cannot remain unat-
tained. There must be those who really do attain to it.
The promises cannot fail of fulfilment. Since therefore
some must enter thereinto, and those who had the title ^
first did not by faith avail themselves of it (2), God * anew
fixes a certain day, a " To-day " of the invitation to His
*' rest," a day of salvation (i Cor. vi. 2). The same

1 KutToi. 2 elpjjKfv, sc. 6e6g, as in 5, where fmv puts it beyond question.

3 wpdrepov. FvayyeAiaBhTeq, cf. ev/p/ytAiafitvoi, 2. * Tra?jv.

IV. i-ii.] CHAPTER IV. 293

thought is expressed first generally (6), then historically
(7), in order to show that a fresh invitation to enter,
to accept the proffered grace, to believe, was act-
ually repeated to the contemporaries of David.^ Some,
not the whole human race. Because of disobedi-
ence.2 Disobedience and disbelief are ever united (iii.
18, 19). A certain day, to-day. In David saying, in the
person of David as God's mouthpiece (i. i). After so
long a time, since Joshua (cf, xxiv, 15), the promise re-
mained unrevoked, the " to-day " did not expire. God
repeats in David the same invitation (Matt. xxv. 21).
As it has been before said (iii. 7, 15) interrupts the
quotation in order to place a strong emphasis on the
" to-day." The fact that David spoke so long afterward
of another day demonstrates that even the occupation of
Canaan was not the fulfilment of the promised rest.
The promise failed of realization even with those who
entered Canaan under Joshua. Had that event brought
about the promised rest, David could not have spoken
" afterward of another day " for this end. It is as-
sumed, too, though not expressed, that even after
David's time it was not attained, and therefore his
" to-day " remains yet in force under the N. T. There=
fore . . . the exegetical conclusion which follows from
7 and 8 looking back to 6 : the enjoyment of the Sabbatic
rest is yet in reversion, the promise still stands open to
God's people ; it is to be expected by them under Jesus
the Christ, having failed to be realized under the
Jesus who was associated with Moses.^ The non-fulfil-
ment of its promise is a guarantee that it is still outstand-

^ iTTft ovv awoXhneTai, cf. KaTa?Jc7r (i), is left over, survives, remains
good.

2 iVl cnvhOeuiv corresponds to p) auvKSKep. ry rcicTct, i .
8 avTovq = the Israelites = w nport/MV ivayyeXiaOiuTtg, 6.

2g4 EPISTLE TO THE HEBREWS. [iv. i-ii.

ing, holds good. LUTH : Vorhanden. . A Sabbath rest

(name and idea derived from 4) is still future, as regards
Joshua and David. The Sabbath of the Creator is des-
tined to become the Sabbath of all Creation. This, says
Del., " is the mainspring of all history," The Rabbins
viewed the weekly Sabbath as a type of eternal blessed-
ness, " that day which shall be all Sabbath." Redemp-
tion realizes the purpose of Creation even as it fulfils the
promises of revelation. The people of God, the true
Israel (Gal. vi. 16), primarily the covenant people to
whom the letter is addressed, but including the whole com-
pany of behevers (i Pet. ii. 9). For he that . . . jus-
tifies the term " Sabbath rest." That such a boon awaits
God's people is proved from its nature. It is identical
with God's rest. It puts an end to our burdens and
toils as the seventh day brought to God rest from crea-
tive activity. Man's daily labor is dignified by a com-
parison with God's activity in the Creation, and His
rest is participation in God's eternal blessedness.^ " To
share in this Sabbath rest Avith God is the hope set
before the Church from the very beginning." The
goal of man is the bosom of God. Sin wrenched him
from it. Christ effects his restoration. Let us there-
fore . . . The tenor and motive of the exhortation hav-
ing been made clear, it is now earnestly resumed and
its intense earnestness is justified " by the all-pene-
trating and all-disclosing vital energy of the divine word."
" Therefore," after all the considerations recited since
iii. 7, let us give diligence 2 to assure our entrance into
that rest which was promised to the faUiers even as it has

1 The aor. KartTiavaEV is explained by its being brought over from the
clause of comparison, 4. " Whosoever has entered into God's rest, of him
the KaTETTavaev, etc., holds good.

2 aiTovdaGufiEv versus (j)o(3ri6u/i£v, not hasten, but eagerly pursue, like a
racer.

IV. 12, 13.] CHAPTER IV. 295

been to us, but which was not attained by them, and w iiich
is still in reversion for us who have faith : " the partici-
pation in God's own Sabbath." That no man fall, a
warning against disobedience, which will make their des-
tiny as well as their conduct an imitation of their pro-
totypes. The Christian pilgrimage corresponds with
Israel's march through the desert. Let us endeavor to
advance with eager and steady step, lest any stumble
after the awful example^ left us by their stubborn disobe-
dience to the word of hearing (2 ; 2 Pet. ii. 6 ; i Cor. x. 6).
" Disobedience " is placed at the end of 11 to lead on
to what follows. It implies a word spoken of God, a
" word of hearing " (2), which demands corresponding
action, and when those in the desert disregarded " the
good tidings " (6), their fate became not only a warn-
ing to us but a proof of the awful character of the word
of God. God's word is the fundamental thouglit of the
Epistle thus far (i. i ; ii. 1-4 ; iii. 7 — iv. 1 1). Its character
now portrayed (12, 13) is a general statement, intended to
strongly enforce the exhortation to cling to this word,
especially as respects the particular admonition (ii), the
living inexorable energy of God's word being a powerful
dissuasive from disobedience. Israel's attitude toward
that word determined the issue of the promise, and as
the same word now invites to earnest striving after salva-
tion, the need of holding fast to it must be obvious.

12, 13. For the word of God is living, and active, and sharper than any
two-edged sword, and piercing even to the dividing of soul and spirit, of
both joints and itiarrow, and quick to discern the thoughts and intents of
the heart. And there is no creature that is not manifest in his sight : but
all things are naked and laid open before the eyes of him with whom we
have to do.

^ £v, more than «f, implying not only to fall into but to remain in that
condition of unbelief, ric, i. 3 ; xii. 13.

296 EPISTLE TO THE HEBREWS. [iv. 12, 13.

The word. (Cf. 2.) Both its evangelical and judicial
elements are combined, the promises and the threaten-
ings, whatever God has spoken in the O. T. and in His
Son (i. i), with special reference to the Psalmist's " to-
day," etc., and the exclusion from rest when disobedience
evoked the oath of God's wrath. The preceding warn-
ings are confirmed (iii. 7 — iv. 1 1), which indeed illustrate
and confirm these predicates of God's word, especially its
punitive power, its effect on God's enemies. It is living,
not a mere outward form, not a dead letter. It has prop-
erties possessed by no human word. It is instinct with
the life of its divine source (iii. 12 ; x. 32), from which it is
never divorced. Its promises can never fail, its threatenings
never prove idle. It has, intrinsically, a living, quicken-
ing, life-communicating force (i Pet. i. 23 ; Acts vii. 38).^
It is active, operative (Philem. 6), dynamic. It exerts a
mighty influence for salvation and for judgment, alive
in its essence, powerful in its action. The two pred-
icates may be viewed as a climax, or as one conception,
vital energy, a life-kindling force, which is never with-
out results (Rom. i. 16; i Cor. i, 18 ff. ; 2 Cor. ii. 16).
Sharper 2 than, lit. more cutting than any two-mouthed
sword. The word falling from the mouth is a piercing
sword (Prov. v. 4 ; Rev. i. 16 ; xii. 12). So mightily incisive
is the word that it pierces even to . . . soul and spirit,
not dividing the soul from the spirit, or the joints from the
marrow, nor is it the separation of soul and spirit from the
joints and marrow. It pierces the spiritual, not the bodily
nature. The metaphor is retained throughout. The
" sword " penetrates until it dissects the joints and the mar-
row of the soul and spirit, the hidden depths of our being.
It cuts through to the core of the innermost fibre, opening
up and laying bare the secret forces and movements of

1 hiEpy/jg. 2 TOju6repog vnip, etc., pleonasm, cf. Luke xvi. 8.

IV. 12, 13-] CHAPTER IV. 297

the soul, in order to act the part of judge.^ Discern . . .
the climax of the figure, the judicial power of the
word, its authoritative sentence on the thoughts 2 and in=
tents of the heart; penetrating like a search-light the
deepest recesses of man, the innermost centre of the
moral organism. The searching power of God's Word,
the depths to which it penetrates, and its judicial scrutiny,
form an awful warning. And there is no creature . . .
his sight. The subject passes from the word to God
Himself,^ whose ever-present activity in the word is in-
deed the secret of its living, incisive and judicial power.
John xii. 48 ascribes indeed to the word itself judicial
functions, but the boldest personification hardly warrants
the application to it of such divine predicates as "before
Him" and "before His eyes." Not before the eyes of
the word, but before the eyes of God no created thing
is invisible or undiscernible. The Creator is perfectly
cognizant of everything pertaining to His work, all its
external and internal characteristics. But* all things
. . • — a positive statement of the same truth — naked,
stripped of every natural and artificial covering, made to
appear as they really are, and laid open, lit. " the head
thrown back and throat exposed," so as to give a full
view. Del. : " Whatever shamefaced creature bows its
head, and would fain withdraw and cloak itself from the
eyes of God, has indeed the throat, as it were, bent back
before these eyes, and so remains, with no possibility of
escape, exposed and naked to their view." The idea is
that of the thorough interpenetration and critical scrutin\',
by which the innermost recesses arc laid bare and the

1 KfilTlKOq.

2 ivdvfiTiaEiq, impulsive activity. evvoiac, reflective activity.
' 5v can only refer to God. aiTov, therefore also,

* 6s, rather, nay, on the contrary.

298 EPISTLE TO THE HEBREWS. [iv. 14-16.

justice of the condemnation made manifest. With whom
we . . . With whom we stand in the relation of ac-
countabihty, to whom we must render account^ (xiii. 17;
Matt. xii. 36; xviii. 23; Rom. xiv. 12). The "word "
acts as a search-hght, and it reminds us of our respon-
sibihty. We cannot escape our accountability to the
searcher of hearts (x. 31 and xii. 29).

14-16. Having then a great high priest, who hath passed through the
heavens, Jesus the Son of God, let us hold fast our confession. For we
have not a high priest that cannot be touched with the feeling of our in-
firmities ; but one that hath been in all points tempted like as 7X'^ ar^,^r^
without sin. Let us therefore draw near with boldness unto the throne of
grace, that we may receive mercy, and may find grace to help us in time of
need.

Having then . . . closely connected with 12, 13. The
all-penetrating energy of the divine word and the omnis-
cience of the heart-searching Judge furnish a fresh ex-
hortation to courageous perseverance. The exhortation
looks back, indeed, for its motive to the entire previous
discussion, which brought to view both their peril and
their privilege.^ Blest with the promise of rest, and ex-
posed to the fiery judgments which follow unbelief, and
having an all-sufficient High Priest as our advocate with
God (ii. 17 ; iii. i ; cf. x. 19), let us hold fast our con-
fession, of which He is at once subject and mediator.
This is our only security against the solemn account we
must render. It is this great high priest, too, who en-
ables us, in the face of all conflicts and obstacles, to grasp
firmly the profession and to guard against the unbeliev-
ing heart which hardens itself against the word of grace
(iii. 12 f.). The participial clause, naming the glorious and
consolatory characteristics of the High Priest, goes be-

^ Note the play upon 7>.6yoq.

^ The participial clause recapitulates chaps, i., ii. ; the principal clause re-
capitulates chaps, iii., iv., upa-i^fizv formulating anew the admonition ii. i ;
iii. 6, 14; iv. II.

IV. 14-16.] CHAPTER IV. 299

yond mere recapitulation. The author does not merely
apply doctrines previously announced, but makes further
developments of them. " High Priest " (ii. 17 ; iii. i). The
most important functionary of the O. T. Church is not
wanting to the N. T. Church. We have one who is as
much greater than the Levitical High Priest as heaven
is above the earth. He is great, mighty, "august." All
the characteristics predicated of Him heretofore are com-
prehended in this term and the following passed through
the heavens, which is explanatory of it, and which was
developed in i. 3, 14; ii. 5-9. The final goal of His
passage through all the heavens is the throne of divine
majesty (i. 3, 13). He has passed through " the created
heavens" (Del.) that He might be " far above all hea-
vens " (vii. 26; Eph. iv. 10), in the uncreated heaven of
His eternal residence and self-manifestation. Del. argues
from this the omnipresence of Christ, and holds that the
conclusion drawn from this passage and Eph. iv. 10 by
Lutheran theology is " incontrovertible. What consola-
tion to struggling believers, seeing they are everywhere en-
compassed by this transcendent High Priest. Jesus — pre-
cious name ! emphatic apposition to great High Priest, the
birth name of Him "who for our sins passed through suffer-
ing and death to royal and priestly glory." The son of God.
This full divine designation, expressing His infinite
superiority to the Levitical High Priest and His match-
less elevation, is used here for the first time by the author,
although the idea expressed by it was grandly developed
i. I, 14 (cf. vi. 6; vii. 3; x. 29). "Jesus" presents the
human aspects of His theanthropic person, " Son of God "
the divine, the two together offering a firm basis for the ex-
hortation which follows.^ Confession (iii. i). Not only is

1 Kparu/zfv, keep firm grasp on, vi. 18; Col. ii. 19; the opposite of
napa'ppliv, ii. i, ■KapannvTEiv, vi. 6.

300 EPISTLE TO THE HEBREWS. [iv. 14-16.

faith demanded, the inward apprehension, but the outward
open profession, without reserve or regard to conse-
quences. From this they were Hable to be deterred by
persecution. For . . . (ii. 17 f.), corresponds to the par-
ticipial clause of 14, as 16 corresponds to its chief clause.
We have not .... An electric touch, inspiring devo-
tion. They had begun with their profession, but in
their conflicts they had not strength to hold fast, while
yet it is demanded of them that they must. Hence, their
High Priest, they are assured, comes sympathizingly to
their support, for He is not one who is not capable of
sympathizing with the weaknesses of human nature. The
double negative=a strong affirmative. A new and cor-
relative consideration, the High Priest's heart of tender-
ness, expands the argument (14). Alike His exaltation
to the throne and His compassion for the weak should
spur them to constancy. He is as lowly as He is lofty.
They are greatly hindered by their infirmities, but
their High Priest is Himself no stranger to these, and is
therefore competent to offer what is most needed by
struggling souls, a fellow-feeling.^ " Infirmities," the
lack of strength characteristic of human nature, " our
outward and inward infirmities," which, " in the days of
feeble flesh," Jesus Himself experienced, having fully
participated in all the consequences of sin. To sympa-
thize with the weak and' erring was a requisite of the
Levitical High Priest (v. i ; vii. 28), and the readers are
now reminded that our High Priest is possessed of the
tenderest and profoundest sympathy (x. 34). Were He
lacking in this, incapable of a fellow-feeling with our
feeble hearts (Matt. xxvi. 41), His saving work, alike the
objective and the subjective, would be impossible. The

1 avfiTzaOyaai, feeling another's woes as if tliey were one's own, cf.
i'ktrjiiuv, £?:eog, 16; ii. 17.

IV. i4-i6.] CHAPTER IV.

301

head must feel what every member bears. This attribute
is often emphasized (Matt. xi. 29 ; xii. 20). His capacity
for sympathy was developed by His personal temptations ;
in all points tempted like . . . His own temptations area
pledge of sympathy to those who are struggling against
temptations. He has keenly felt the same and knows,
therefore, what they mean to our feeble frame. As
with the readers, suffering was largely with Him
the occasion for temptation.^ " In all points," the
likeness of temptation extended to every relation,
without sin, however; only in results did it differ
from ours. Christ was tempted, not seduced. His will
never acquiesced in the will of the tempter. Although
He had a natural, in itself innocent, susceptibility for the
object held before Him, He maintained His perfect obedi-
ence, " ability not to sin " in spite of the certain prospect
that it would lead to suffering and death. He contrasted
with the Levitical High Priest on this point (v. 3 ; vii. 26 f. ;
ix. 7). Jewish theology ascribed the attribute of sinless-
ness to the Messiah. His absolute resistance to tempta-
tion does not lessen but heightens His sympathy for us.
Having Himself possessed adequate power to remain
pure and free from sin, He can all the more effectually
sympathize with those devoid of strength. Sin has not
benumbed His sensibilities or clouded His understandinfj.
The Sinless One has the truest compassion for the sinner.
Only He who has experienced the full power of tempta-
tion and overcome it is at once both disposed to help us
and also fully able to do so. Let us therefore . , . inspir-
ing inference drawn from our High Priest having bound-
less power and boundless tenderness. What a magnet to
struggling souls! To such a Saviour let us confidently

' oiioi6Tr]Ta, cf. u/xoio6f/vai, ii. 17.

302 EPISTLE TO THE HEBREWS. [iv. 14-16.

betake ourselves for succor, draw^ near with boldness to
the throne, whence descends the grace obtained and con-
veyed to us by His High-Priestly work and office (vii. 25),
let us implore that sympathy, mercy, and secure that
supporting grace required by the exigencies of our situa-
tion. Boldness, joyous confidence. " The throne of
grace " is not the mercy-seat covering the ark and sig-
nalizing the presence of God, nor the throne of God/rr
se, but the throne of God on the right of which sits
Christ, our sympathizing High Priest, who has accom-
plished our atonement (i. 3 ; viii. i ; xii. 2 ; i John i.) —
a throne marked not so prominently by strict judicial
awards, as by "mercy and grace." The throne of grace
is the seat where grace is enthroned, whence grace pro-
ceeds, and therefore the place to obtain it. " Mercy,"
the emotion called forth by the contemplation of inward
or outward wretchedness, which by sympathy is made our
own ; " grace," the self-determined impulse and inclination
to befriend such as have no claim to favor. Neither term
refers to forgiveness here. The former looks to our
weaknesses (15), the latter to the communication of help.
In "throne of grace " both are included under the term
" grace," the general designation of God's prevcnient
sympathizing, condescending, saving love. In time of
need,2 while we are in need of succor and while it may
yet be obtained.

1 npoaEpxt^li-EOa, a favorite word with the author, vii. 25; x. i, 22; xi. 6,
etc., to draw near with a view to communion, Lev. xxii. 3.

'^ h'Kcupov describes the help sought as well-timed, opportune, meeting
present distress. £if,the end and result of seeking and finding.

CHAPTER V.

1-3. For every high priest, being taken from among men, iy appointed
for men in things pertaining to God, that he may offer both gifts and sacri-
fices for sins : who can bear gently with the ignorant and erring, for that
he himself also is compassed with infirmity ; and by reason thereof is
bound, as for the people, so also for himself, to offer for sins.

For every high priest . . . gives the grounds for
ascribing to Christ the power of sympathy, and logically
governs the whole section (i-io). This fellow-feeling with
human infirmity, this striking proof of His fitness to be
our High Priest, is the normal requisite of every High
Priest. Since the chief thought in the author's mind is
still the weakness of the readers, he offers them powerful
encouragement to hold fast their confession by detailing
the analogy between Christ and the Levitical High Priest.
The first requisite for the latter was his organic connec-
tion with men and his participation in human weakness,
in order that he might be considerate toward the weak
and erring — just what they know to be a fact concerning
Christ (iv. 1 5). With what boldness may they approach
the throne of Him wdio in all things was made like unto
His brethren (ii. 17), and in all points tempted like as we
are. Being taken from men, predicates the ground of
his appointment : taken from men ordained for men.
Only a mediator in organic union with those for whom he
mediates, is capable of representing men with God. Only
such a one can bear gently with the ignorant and erring,
one who shares the very infirmity in behalf of which He
makes offerings for them. At the point where " infirmity "

303

304 EPISTLE TO THE HEBREWS. [v. 1-3.

(2)=" sin " (3) the analogy ceases, the Hkeness emphasized
being compassion for men whose sins are not presumptu-
ous. The grounds of this may be even contrasted. That
in Christ is that He was tempted and did no sin, in the
high priest because he himself had infirmity. At the
same time, while possessing this requisite power of kindly
sympathy, his greater adaptation and his infinite superi-
ority are implied in his having no need of personal offer-
ings (iv. 15). Mediation with God is conditioned by a
heart throbbing for man. In all worship God and man
must have consideration (Matt. v. 23 f. ; xxii. 37 ff.).
Things pertaining to God (ii. 17). Gifts and sacrifices
(viii. 3 ; ix. 9) = offerings in general and bloody offerings,
a distinction not always observed, the latter sometimes
== unbloody, the former sometimes = bloody offerings —
two designations of the same thing regarded from dif-
ferent points of view (Gen. iv. 3, 5; Lev. i. 2, 3, 10;
ii. I ff. ; Num. v. 15 ff.). The immediate reference is to
the service on the day of atonement (Lev. xvi. 12 ff.).
Who can bear, being able to bear gently, etc., connects
immediately with the telic clause, that he may offer, etc.
His power of sympathy must be characteristic of his pres-
entation of the offering. He makes offering for sin, with
patience toward the sinner.^ The ignorant and erring
(Rom. vii. 7, 8, 13), a mild designation for sinners. The
author himself possessed the sympathy which he so em-
phatically ascribes to the High Priest. The terms may
be chosen, with reference to the particular class of sins
to which expiation was ordinarily confined, sins of weak-
ness, sins committed without a clear consciousness of

1 fierpioTradelv corresponds with avfnrnOe'v iv. 1 5, a related but not
an identical thought, = to preserve the proper mean in emotions, to be
forbearing and kind towards those whose sins are due to ignorance and
error.

V. 4-io.J CHAPTER V. 305

their culpability, or into which a man is betrayed by ap-
petite or passion (ix. 7), but which, nevertheless, were
viewed as sins requiring the shedding of blood (Lev. iv,
13 ; Num. XV. 22-31 ; cf. iii. 10; i Sam. xxvi. 21, LXX.).
Those who sinned wilfully, of set purpose, with impious
mockery of the law, were cut off without mercy (x. 28 ;
Num. XV. 22-31 ; cf., however, Lev. v. i ; xix. 20-22).
For that he himself is compassed with, surrounded, as
by the skin, so that he cannot be conceived as separate
from it, the reason for his being able to bear gently with
the weak, his own consciousness of besetting infirmity in
himself requiring expiation. And by reason thereof, be-
cause of his own infirmity identifying him with the people,
at once qualifying and obligating him to offer up propitia-
tory sacrifices.

4-10. And no man taketh the honour unto himself, but when he is
called of God, even as was Aaron. So Christ also glorified not himself to
be made a high priest, but he that spake unto him,

Thou art my Son,

This day have I begotten thee :
as he saith also in another /Aza',

Thou art a priest for ever

After the order of Melchizedek,
Who in the days of his flesh, having offered up prayers and supplications
with strong crying and tears unto him that was able to save him from
death, and having been heard for his godly fear, though he was a Son, yet
learned obedience by the things which he suffered ; and having been made
perfect, he became unto all them that obey him the author of eternal salva-
tion ; named of God a high priest after the order of Melchizedek.

And no man . . . continues the comparison between
Christ and the Levitical high priest showing another
priestly requisite fulfilled in Christ. The high priest
must have authority from Him to whom he presents the
offering. He must be acceptable to God as well as adapted
to man. As Aaron did not of his own motion assume
the high dignity, so Christ also assumed it in obedience

3o6 EPISTLE TO THE HEBREWS. [v- 4-10.

to the call of God, who addressed Him as My Son.i
Thus there are found in Him antitypically alike the
true full humanity and the divine call. Yet the antitype
so far transcends the prototype as to become the antitype
not only of Aaron but also of Melchizedek — another point
of strong encouragement to the readers. V. HOFF. gives
the natural order of thought : " From the nature of the
High-Priesthood of Jesus, resembling as it does on the
one hand the Priesthood of Aaron, and on the other that
of Melchizedek, the author demonstrates (i-io) that we
shall not ask in vain for manifestations of the good-
ness and grace of God." The honour,^ the specific
dignity of being made High Priest, = Christ also glorified
not himself. As no other High Priest does this, neither
did Christ (John viii. 54). It is a glorious office, and
Christ, though Himself the Son of God (iii. 6), was
clothed with the exalted dignity by a special act of God.
He offers atoning sacrifice in accordance with God's will
as expressed in the psalms. Christ, the Anointed, is not
His title as Priest but rather as King. Hence, he who re-
ceived royal dignity from God, in like manner obtained
the priestly honor from God. He is a priest on His
throne. Scripture proofs of Christ fulfilling both require-
ments now follow, 5-6 of the divine appointment, 7-9
of the human personality and the obedience to God's
allotment. He wdio solemnly declares Christ to be His
Son (Ps. ii. 7) is the same who formally calls Him to be
Priest (Ps. ex. 4). The first citation recalls His genesis
from the Father (i. 5), and the second, as a consequence
of the former, His explicit designation as High Priest.
The one of whom He was begotten, according to the
Scriptures, caused also the fulfilment in Him of that other
prophecy which calls the Anointed an eternal priest

"^ 7.uii3dv£i, cf. Kadicra-ai. 2 So^a = tiju?'/, 4, cf. ii. 6.

V. 4-10.] CHAPTER V. 307

after the order of Melchizedek. The two acts are related
but not identical. The first was the preparation and
prophecy of the second. In Hissonship lay His destina-
tion to the priesthood, which properly fulfils the conse-
quences involved in that. Thus as in His nature (ii. 5-18),
so in the origin of His priesthood Christ corresponds to
the O. T. portraiture. The form of the call directed to
Christ corresponds fully to what was prophesied in O. T.
The true type of the priesthood already repeatedly alluded
to, is found not in Aaron but in Melchizedek, who held
a priesthood inseparably connected with the royal dignity,
being at once king and priest, and who points ideally to the
promised future when a priest ^ upon the throne should
realize the goal alike of David's line and of Aaron's.
After the order, according to the likeness of, mode or
kind (vii. 15), versus the Aaronic line (vii. 11). Mel.'s
priesthood is the counterpart of Christ's, " who eternally
and antitypically is possessor of both dignities." Who in
the days . . . proofs from the facts of history that the
requirements of the high-priesthood were fulfilled in
Christ. So far was He from self-exaltation that all
through His earthly life He showed through sufferings
and sorrows absolute obedience to God. To Him who
was able to save him from death, and to whom He did
not cry in vain, He offered up prayers and supplications,
accompanied by cries and tears, thus winning His pontifi-
cal ofifice by a course of steadfast, submissive obedience
under the most trying ordeal. The Son of God learned
in the school of human weakness the obedience in-
volved in the divine appointment to His pontifical
glory. The very things in His career which seemed to
conflict with the dignity claimed for Him, contributed

1 tepeiif = apxit:p£vg, 10; vi. 20. The royal dignity could be conjoined
only with that of the highest priest.

3o8 EPISTLE TO THE HEBREWS. [v. 4-10

essentially to that dignity. His prayer and voluntary
suffering, the opposite of self-seeking, were the ground
of His appointment (ii. 10). This behavior enthroned
Him at God's right hand, as it proved Him pos-
sessed of both priestly requisites. The one involved
sentence is divided into two co-ordinate expressions :
while He offered up prayers, etc., He learned obedience,
etc., and having been made perfect he became unto all,
etc., the former being the proof of the negative, " no man
taketh," etc. (5), the latter of the positive, " he that
spake " glorified Him. Days of his flesh, belongs to the
whole sentence, comprehending the whole period of
humiliation versus the period of exaltation, " made
perfect" (9; ii. 14; Phil. 1*. 22, 24; Gal. ii. 20). Prayers
and supplications, the former, a general term ex-
pressing one's specific need,^ the latter, descriptive
of urgent pleading, of the posture and external form
which symbolize it.^ With strong crying and tears,
doubtless the scene in Gethsemane, where with re-
peated entreaties and powerful emotions Jesus prayed
that the cup of death confronting Him might pass
from Him (Mark xiv. 35 f.). This was, however, but
the culmination of His sufferings and prayers (John xvii.);
the horror of impending death was never out of His
mind (Luke xii. 50; John xii. 27), and the cry of Geth-
semane was renewed and completed upon the cross
(Matt, xxvii. 46 ; Mark xv. 34 ; Luke xxiii. 44). No
tears are mentioned in the history of the passion, but
Luke xxii. 42-46 describes the intensity of the struggle
and the bloody sweat. (Cf. Matt. xxvi. 37 ; Mark xiv.
33; Luke xix. 41; John xi, 35.) A Jewish saying

1 deTjOLq, Jas. v. 16.

2 ker^/pm is properly an adjective requiring sc. i7.aia, an olive branch.
Job xl. 22 (LXX.) ; xii. 3.

V. 4-10.] CHAPTER V. 309

speaks of three kinds of prayer : Prayer, crying and
tears. The first is silent, the second spoken, the latter is
most powerful of all (xii. 17). His prayer being ad-
dressed to Him who was able to save him from death,
it is implied that its object was to be spared the bitter
cup. This must be harmonized with the sacerdotal
prayer (John xvii), and since both could not be granted,
the full import of the prayer was the victory over death
according to the Father's will. In this He was heard,
though He suffered actual death (Mark xiv. 36). Save
from death may mean to preserve one from threatened
death (Ps. xxxiii. 19; Jas. v. 20), or to raise up out of
death one who had temporarily fallen a victim to its
power (Hos. xiii. 14; Jude 5). Westc. : " In the first
sense the prayer recorded (John xii. 27) was not granted,
that it might be granted in the second." Offered up.
The use of the ritual word in connection with Christ's
prayers seems to point to their priestly character (i, 3).
All His prayers, cries and tears were an integral part of
His mediatorial ofifice. And having been heard. His
prayers were answered. He obtained the victory over the
last enemy. By dying He overcame death. Death was
made to Him the gate of Paradise and the cross the ladder
to the divine throne (Phil. ii. 5-8). For his godly fear,2
the reason for the acceptance of His prayers. The con-
scientious dread of displeasing God, the pious resigna-
tion with which, as the whole abyss of death yawned be-
fore Him, He surrendered His own will to that of His
Father (Mark xiv. 36), that reverent awe, " that sub-
mission which is obedience on one side, fellowship on the
other," was the ground of His beings heard. It was

1 airh, Luke xix. 3; xxiv. 41 ; Acts xii. 14; xx. 29; xxii. 11.

2 evlh^ua = caution, religious awe, reverence, godly fear, xi. 7 ; xii. 28.

3IO EPISTLE TO THE HEBREWS. [v. 4-10.

also the condition under which He learned obedience.i His

supreme, self-effacing devotion to God's decree was the
disciplinary exercise of an obedient heart. He learned " the
obedience " in that He suffered, giving Himself up to His
Father, by whom the things which He suffered were laid
upon Him. Although in His weakness (2) He for a mo-
ment faltered before the awful sacrifice, He abated nothing
in His obedience, but like a docile child learned it by ex-
perience. Though ... a 5on, a contrast between His
divine dignity and this feature of humiliation. "Son"
(i. 2, 3) refers to what He was before and apart from
time. The theanthropic Son of a heavenly Father
owes obedience by His subordinate relation, a rela-
tion assumed by the eternal, consubstantial Son,
who was co-equal with the Father (vii. 28). Though
" God from God," raised above all conceptions of sub-
ordination. He nevertheless learned^ obedience by vol-
untary self-submission to God's appointment (Phil. ii.
6-8). In and by His sufferings He learned to conform
His will entirely to the Father's, which He came
to fullil (Matt. xvi. 21 ; Luke xviii. 31 ff.). The
acquirement of this human virtue by steadfast sub-
mission marks the second requisite for the ponti-
fical office. Having its two essential qualifications, the
divine appointment and the power of sympathy, Christ
reached by the way of sorrows the exalted pontifical
station to which the divine appointment had called Him.
He was made perfect,^ made perfectly what He
was to become in His mediatorial relation, i. e.

1 r?)v viTaK07]v, the art. imports habit of obedience, its completeness.

2 ffiaOev and tijv v~aKo>/v are emphatic, cf. tfiaOev aip' div k-aOev. Both
verbs are aorists, pointing to contemporaneous occurrences. His passion-
tide ran through his whole earthly career.

3 re?xiud(:lr, brought to his appointed goal.

V. 4-IO.] CHAPTER V. 31 1

by the sufferings endured and the obedience rendered
(ii. 9, 10; vii. 28). There was "in the days of His
flesh " a process of development, but when He had to His
last breath on the cross maintained His obedience, He
passed from the state of humiliation to that of glory, and
possessed in perfection all the requisites of His priestly
of^ce, and thus he became . . . All the conditions are satis-
fied. Only by His sufferings and the exaltation which was
its proper consequence did He become the author (origin-
ator) of salvation (ii. 10) unto all them that obey him,
all who now on their part in faith avail themselves of His
priestly obedience^ (iv. 3 ; Rom. v. 19). Christ procured
it for us by obedience, we obtain it from Him through
obedience. All» salvation ready for all who obediently
accept it (vii. 25 ; Is. xlv. 7). Nothing else is needed. Eter-
nal salvation. The spiritual, eternal deliverance answers
to the external and temporal deliverance under Moses
(vi. 2 ; ix. 12, 15; xiii. 20; i John v. 20). Named of
God closely connects with 9. His obedience was the
medium by which Christ became for all believers the
author of salvation, in that having been thus " made
perfect " he was named ^ of God a high priest, ap-
pointed to the sacerdotal functions and the title of
High Priest according to the model of Melchizedek.
High Priest shows Christ's priesthood to be the anti-
type of Aaron's as well as of Melchizedek's. The com-
bination of I and 4 in Ps. ex. involves in fact the high
priesthood. Only the High Priest was admitted to the
immediate presence of God.

1 VTTUKuvovfTiv correspoiicls to vTratiofi, i. i ; ii. 3 ; iv. 2 ; cf. ii. I ; iii. i. The
opposite conduct is afieXelv, ii. 3; vaT£i)dv, iv. i; a-rz£idElv,m. 18; iv. 11.
Man fell through disobedience, he is saved through obedience.

2 npona^opevUelq = proclaimed, addressed, as demanded, 4, and confirmed
by Scripture, 5, 6.

3T2 EPISTLE TO THE HEBREWS. [v. 11-14.

11-14. Of whom we have many things to say, and hard of interpretation,
seeing ye are become dull of hearing. For when by reason of the time ye
ought to be teachers, ye have need again that some one teach you the
rudiments of the first principles of the oracles of God ; and are become
such as have need of milk, and not of solid food. For every one that par-
taketh of milk is without experience of the word of righteousness; for he
is a babe. But solid food is for fullgrown men, ez'eii those who by reason
of use have their senses exercised to discern good and evil.

Ready to proceed with the portrayal of Christ's priest-
hood as foreshadowed by that of Melchizedek's, and
thereby to demonstrate its superiority to that of the
Levitical high-priesthood, the author is brought to a pause
by the retrograde inteUigence of his readers. They
should long ago have been teachers of Christian truth,
whereas they even yet require to be taught its simplest
rudiments.

Of whom, better, of which, namely, the thought ex-
pressed in the last clause. Many things. (Cf. vii. i — x.
18.) It is a great subject, and (indeed) hard of . . . Its
exposition is beset with difificulty. Del. : " Copious is
the discourse which we should wish to make, and one hard
to render intelligible to such a* you." The difficulty
inheres not in the subject, but in the hearers' want of
capacity.^ This difficulty does not deter him from
dealing with it. Ye are become, implies a decline. They
have degenerated, instead of advancing by a healthy
growth to a ripe intelligence capable of appropriating
profounder doctrines, and long after having passed the
infantile stage they are unprepared for the solid food,
the more difficult subjects which claim their attention.
Growth is the characteristic and norm of spiritual life.
Their failure to improve is therefore reproved. It is clearly
their fault that they are still babes, having need of milk.
Their incapacity to receive new truth was due to their

1 'kiyuv corresponds to ra(f ciKoaiq.

V. II-I4.] CHAPTER V. 313

lethargy, their becoming dull.i sluggish, indolent, in their
spiritual sense or hearing, which is the first stage in
spiritual decay. For when . . . gives the ground of
the reproach in 11. By reason of the time ... By this
time you ought to have such attainments as to be teach-=
ers of others, instead of which you have need again that
some one teach you the elementary principles. A consider-
able period had elapsed since they first became Christians.
Teaching others is an essential Christian duty. They
withheld from the church their power to edify it, and in
consequence had sunk into a state of nonage which made
it necessary for some one to impart unto them afresh the
rudiments of truth. They have lost that apprehension of
primary doctrine which is necessary for farther develop-
ment. Hence the need for him to be their instructor,
that some one teach you.^ Grammatical and logical
considerations favor our text. At a time when they
ought to be teachers they have come to need elementary
instruction, as if they had learned nothing at all. Like
children who must have milk, like catechumens, when they
ought to be men " who require the solid food of higher
truth," they need instruction again in elemental doctrines,^
primary Christian teaching in distinction from advanced
forms of truth. They have come to waver because the
foundations themselves have become uncertain to them
and need to be laid over (vi. i ff.). The oracles, not as
in Acts vii. 38 ; Rom. iii. 2, of the O. T., but the whole

1 vuOpui, cf. vi. 12, which warns against the defect in hearing extending
to the life, 2 Pet. ii. 20.

2 If Ttva be accented rim it = " which be " the rudiments. So ancient
versions and the FF.

3 croixela, not as in Gal. iv. 3, 9; Col. ii. 8, 20; not of legal ordinances,
nor of cosmic beginnings, but the simplest elements of which anything
consists. r//f apxvc, a descriptive intensive adjective, the elemental begin-
nings.

3T4 EPISTLE TO THE HEBREWS. [v. 11-14.

word of God, God's testimony to Christ and Christ's tes-
timony to Himself, prophetically indicated in O. T. and
completely set forth in N. T. (i Pet. iv. 11).^ And are
become such, etc. (cf. 11); the same idea under another
figure, flilk. They again require to be nursed on "the
food of young converts."' Solid food, harder truths, more
difificult of digestion, require maturity of understand-
ing. The first, vi. i, 2 ; the second, what he had pro-
posed to discuss, the analogy between Christ's priesthood
and Melchizedek's. For everyone . . . milk, explains
this figure of infantile nourishment and justifies its appli-
cation to their spiritual understanding, by a general truth
offering them a mirror (13, 14), in which to view and
examine themselves. Their condition (12) shows them
to be sucklings, imbibing only the simplest rudimentary
instruction, so reduced in vitality as to be incapable of
digesting the solid food of profounder subjects, unpre-
pared for " the larger problems of Christian thought."
Strong meat is the condition of spiritual as well as phys-
ical vigor. By their actually living in the most rudi-
mentary stage, " partaking of milk," they are condemn-
ing themselves of unfitness for deeper instruction.
Note that faith subsists on divine truth. The doc-
trines of the Gospel supply the lifeblood of the Church.
The instruction which corresponds with the solid food is
here called word of righteousness, a subject which re-
quires that degree of spiritual receptivity which " can be
gained only by means of an intense personal exercise of
the spiritual intelligence." The doctrine of righteous-
ness, which, as their centre, comprehends and conditions
all the teachings of the Gospel, the doctrine of justifica-
tion before God (xi. 7; xiii. 9 ; 2 Cor. iii. 9; xi. 15), which

1 ra a~0Lxii.a. tij^ o.pXVi '^^'^ "koyiuv tov dtuv = rov rf/g apx'ig tov xp^^tov Pioyov,
vi. I.

V. 1 1 -1 4-] CHAPTER V. 315

deals at once with the one source of righteousness in Christ
and the means by which we become partakers of it,
embraces Christ's priestly work, and that subject as
typified by Melchizedek is what the author was about
to discuss. Justification itself belongs, indeed, to the
first principles (vi. i), but not the doctrine of justifi-
cation in its comprehensive import.^ Without experi=
ence, does not imply total ignorance, but inadequate
knowledge, one not versed in the subject of righteous-
ness. The writer knows nothing of a practical Chris-
tianity as distinguished from a doctrinal one. But solid
food . . . the reverse of 13, exhibiting the characteristic
of adults, fulUgrown men. The latter use solids, the
former milk, which is also wholesome for the latter, but
is not their chief or sole diet, as is the case with infants.
These are novices in the life of faith, and strong meat,
" the higher typology," they cannot digest. That be-
longs to the " full-grown," 2 those of mature spiritual
growth. As compared with young, uninstructed converts,
children in understanding, the disciplined and experienced
Christian is " perfect " (i Cor. xiv. 20; ii. 6; Eph. iv. 13 ;
Phil. iii. 15 ; Col. i. 28; iv. 12 ; Jas. i. 4), ripe in Christian
knowledge, prepared for the stronger diet. This contrast
between the " perfect " and " babes " in Christ occurs also
in I Cor. iii. i ; xiii. 11 ; Rom. ii. 20; Gal. iv. 3. Its mis-
conception gives a false support to the heresy of sinless
perfection. The " perfect " are described as those that
have their senses exercised to discern good and evil ver-
sus "dull of hearing" (11), they have disciplined powers
quick to discriminate between what is wholesome and
what pernicious. They know, in the variety of spiritual

1 "koyov &LKaion\!Vi] = rov . . -ov xpiryTov PAyov, vi. i.

2 rtvLcfof, one who is physically, intellectually and socially mature, who
has reached the development of his powers, his rt7.of.

3i6 EPISTLE TO THE HEBREWS. [v. 11-14.

food offered them, what contributes strength and what
promotes weakness. Not dependent on the opinions of
others, they themselves readily discern between truth and
error (John X. 4, 26; vii. 17). This they have attained
by reason of use, by virtue of habit, or practice.^
Spiritual maturity is gained by a careful discipline of the
perceptive organs, " through the discipline of use which
shapes a stable character." The mature Christian has
already gained the power which he can at once apply as
the occasion arises.^

1 £i<f, use, the habit of discernment ; not the process, but the result, the
condition, skill, acquired by past exercise.

2 yeyvixvaaiiEva, cf. xii. ii ; i Tim,, v. 7 ; 2 Pet. ii. 14.

CHAPTER VI.

1-8. Wherefote let us cease to speak of the first principles of Christ, and
press on unto perfection ; not laying again a foundation of repentance from
dead works, and of faith toward God, of the teaching of baptisms, and of
laying on of hands, and of resurrection of the dead, and of eternal judgment.
And this will we do, if God permit. For as touching those who were once
enlightened and tasted of the heavenly gift, and were made partakers of the
Holy Ghost, and tasted the good word of God, and the powers of the age
to come, and then fell away, it is impossible to renew them again unto re-
pentance ; seeing they crucify to themselves the Son of God afresh, and
put him to an open shame. For the land which hath drunk the rain that
Cometh oft upon it, and bringeth forth herbs meet for them for whose sake
it is also tilled, receiveth blessing from God : but if it beareth thorns and
thistles, it is rejected and nigh unto a curse ; whose end is to be burned.

The author cannot acquiesce in the readers' state of
degeneracy. The fact that for the moment they have
retrograded is an overwhelming reason for them to be
roused from their lethargy. Kindly identifying himself
with them, he incites them to move onward toward
thoroughness and maturity, if this be yet possible (3),
after they have stood still or fallen back to the stage
of childhood. The exercise of their organs on the sub-
jects soon to be discussed will serve as a-means of advanc-
ing their spiritual growth. Such advancement is enforced
positively and negatively, by what must and what must
not be done, and especially by the dreadful fate of a total
relapse after one has experienced the fulness of illumina-
tion, recovery being impossible (4-6). Wherefore . . . the
immediate deduction from the stern criticism (v. 11-14).
It is time for them to get beyond the beginnings, the first 1

1 -ov Tfjq hpxm ~ov K. T. 2,.=Ta aroix^a rr/f apxr/g ruv ?oyluv, 12.

3i8 EPISTLE TO THE HEBREWS. [vi. i-S.

principles of Christ,^ and to approximate the character of
the " full-grown." ^ The necessary condition of progress
is to advance from what we have, to make our rudiment-
ary knowledge the basis of something more. Cease to
speak of, lit. leaving the word of the beginning, not pass-
ing over, but proceeding from, as the mason advances
from the foundation by building thereon, as the child is
left behind in growth toward manhood, incorporated in
that which makes the man. There is an indissoluble
connection between foundation and building, between
commencement and progress. Instead of contenting
themselves with the stage of infancy — how unnatural !—
instead of loitering by the rudiments, the readers should
go on to profounder attainments (Phil. iii. 14). Press on,^
" denotes a movement toward the goal under a rapid and
impetuous guidance " (Acts ii. 2). It includes both the
writer and the readers. Both are bound up in one pro-
gress. Their forward movement is only possible if they
follow as he advances in teaching. Not laying again a
foundation = "teach the rudiments" (v. 12); negatively
and by Avay of explanation = " cease to speak," both
being current phrases to express " the ordinary methodi-
cal procedure of an instructor." Del. : " The three
following pairs of genitives are instances of the so-called
gen. appositions, indicating what the 'foundation' is,
or wherewith the ' laying * of such foundation has to do."
The material of the foundation consists of six different
elements, two of them successively going together and
forming three groups of primary and fundamental import.

1 rov XP, Gen. Obj. : " that instruction regarding Clirist with which a be-
ginning is made by all preachers of the Gospel," those' things described in
vss- I, 2.

2 kirl Ttiv TETiELdTtjTay teMic'v, 14.

3 (liepufiedu implies a development under an influence from without, com-
bined with an inward and onward impetus.

VI. 1-8.] CHAPTER VI. 319

The Acts show how intimately each of these six articles
was involved in the first teaching of the Apostles (ii. 38;
iv. 2, 33; viii. 16 f. ; xvii. 18, 30 f., etc). The first pair
does not, like the other two, deal with doctrines, but with
the fact itself, an actual inward change which is specific-
ally the beginning ^ of the Christian life, stated nega-
tively and positively, what is to be abandoned, what to be
grasped (ix. 14; x. 38 — xi. 2 ; xiii. 7, 21 ; cf. Mark i.
15; Acts ii. 38; xvii. 30; xx. 21). This fundamen-
tal requirement of Christianity, repentance . . . faith,
should not in their case need repetition. Both are indeed
to be exercised continually, but not in the sense of spirit-
ual life being anew born through them. The Catechism
begins properly with the Decalogue and the Creed. The
other two groups present four characteristic subjects of
teaching, " typical representations of outward ordinances
and specific beliefs." They are originally allied with the
first group. The second group corresponds to the two per-
sonal characteristics of the Christian life noted in the
first, the two rites administered to those who repent and
believe, the former representing the passage from an old
state to a new one through the gift of life, the latter the
arming for the demands of the new life by the endowment
of the Holy Spirit. The third group are cardinal subjects
of instruction leading to repentance and faith. The
second pair shows what these ordinances mediate for be-
lievers, the third what God will eventually do for them.
The progress of thought reaches from the first scene
in the Christian's life, enriched by sacramental grace,
to its consummation in the eternal world. Accord-
ing to Westc. the first pair deals with personal char-
acter, the second with social relations, the third with the
unseen world. Each is involved in the others. " Repent-

1 apxh ™'^ ^piffroD.

320 EPISTLE TO THE HEBREWS. [vi. i-S.

ance " and " faith " are both expressed in double terms
which more fully define their bearings. The first is a
turning with the mind, " with the whole self-conscious,
self-determined intelligence," the root of our moral
nature, away from dead works, actions destitute of
vital power, toward God Himself, by a living faith (Acts
viii. 22). Dead works (ix. 14), productive of no fruit,
of no good to others, of, retroactively to oneself, like a
dead faith (Jas. ii. 17, 26). Some find a reference to the
Levitical system, so enticing to the readers. It compre-
hends every act or course of action which is not wrought
in God (John iii. 21 ; xv. 4 ff.^l, which does not spring
from the source of life, and which has no power to con-
duct to life. Dead works are contrasted with God. Faith,
the turning away from them = the turning unto God in
self-surrender in the exercise of a personal trust, = faith
in our Lord Jesus Christ (John xiv. i). The teaching of
baptisms . . . After the two fundamental constituents
of the Christian life follow the doctrines which concern
the two solemn rites administered to those who have
just come to this living foundation. The first relates to
baptisms. The plural does not denote triune immersions,
nor the multiplicity of candidates. The almost universal
explanation at present is, that the it denotes Christian
baptism along with other lustral rites. The catechumens
who came out of Judaism were instructed how baptism
unto Christ or into the Trinity was by its sacramental
efficaciousness distinguished from proselyte and Johannic
baptism (Heb. ix. 10; Acts xix. 1-6; Matt. iii. 11;
John iii. 25).

The three remaining members of the sentence are so
connected with baptism that they are also construed as
dependent on " teaching." Laying on of hands was a
very ancient rite, symbolical of a solemn blessing (Gen,

VI. 1-8.] CHAPTER VI. 321

xlviii. 14 ff.). It is connected with healings (Mark vi.
5; viii. 23; xvi. 18; Luke iv. 40; xiii. 13; cf. Acts
xxviii. 8). It is often referred to as an apostoHc practice,
connected with baptism, either following it immediately
(Acts xix. 5 ff.), or as a later complement (Acts viii.
15-17). Thus administered it was the means of impart-
ing the Holy Ghost (Acts ix. "12-17); ii^ other connec-
tions, of communicating an extraordinary gift or power
for a definite work (Acts xiii. 3 ; 2 Tim. i. 6). It is
only in its connection with baptism that a fundamental
significance can attach to "teaching" relative to con-
firmation. It is not a sacrament like baptism and the
Lord's Supper, though it has doubtless something of
a sacramental character. An apostolic ordinance based
on the Lord's own example, it is to be regarded, " by
virtue of the word of prayer and blessing connected
with it, an effectual means of conveying heavenly
gifts." As the same sign was used both for (full)-)
inducting persons into general Christian service and
for ordaining men to a special ministry (Acts xiii, 3 ;
I Tim. iv. 14), it forms the seal of the essential oneness
of the universal priesthood of believers with the special
priesthood of ministers. Confirmation (lay-ordination)
is the symbol of imparting strength for the general ser-
vice, ordination for the particular public service. The
omission of the Lord's Supper in this connection causes
surprise. But that did not belong to the primary founda-
tion. It was a mystery, instruction regarding which was
reserved for the stage of the " perfect " (v. 14). Only
those elements of instruction are mentioned with which
the Church met at its threshold those who have repented
and believed. After new-born souls have been taught
that baptism incorporates them into the body of Christ,
and that the laying on of hands imparts to them gifts
21

322 EPISTLE TO THE HEBREWS. [vi. i-8.

for the Christian calHng, they need to learn also con-
cerning resurrection of the dead and eternal judgment,

the two great final events in which repentance and faith
culminate, and the prospect of which inspires and sus-
tains those passing through temptation and conflict.
(Cf. Acts X. 42 ; xvii. 32 ; xxvi. 8.)

And this, i. e. "press on," etc. (i), to higher dis-
closures of truth, will we do, with one limitation, if
God permit. It is for God to determine whether
they have fallen back to such a depth as to have
forfeited His grace and with it the power of further
progress. For there is a backsliding which places
men beyond the very grace of knowledge. If such
were the case with them it would be futile for him
either to proceed or to return to foundation work.
For as touching those . . . Graphically and awfully
he pictures for their warning that apostasy from which
men can never recover, and which led to his saying
" if God permit." On that significant limitation turns
the whole section. It may be too late, God knows !
For it is impossible to renew again unto repentance — a
radical change through faith — those who were once en-
lightened . . . Progress is the inherent law of spiritual
life. To fall away, therefore, from the faith of which
men have felt the power is to crucify to themselves the
Son of God afresh, and therefore to expose themselves
to an inexorable doom. The four participles,^ " enlight-
ened," " tasted," etc., which exhibit the glorious spiritual
attainments comprehended in the foundation, may be
co-ordinated so that each expresses a distinct endowment.
Or, the first, who were once enlightened, may set forth
the chief attribute, the other three being subordinate to

1 (pLo-irrHtrrnc, -yevaajuevovg, jEvrjOivTaq, yevffafihovg, all aorists, indicating
finished past action.

VI. 1-8.] CHAPTER VI. 323

and explanatory of it, delineating the variety and great-
ness of the gifts once received and enjoyed. Each clause
represents but another phase or stage of the one ineffable
good, salvation in Christ. Each blessing comes climac-
tically in consequence of the one preceding. " Enlight-
ened," freed from natural blindness, illumined by the
Gospel, points to the decisive moment when the truth of
the Gospel, with its salvation and newness of life, defini-
tively entered the heart (x. 25-31 ; i Cor. iv. 5 ; 2 Cor. iv.
4, 6; Eph. i. 18; Col. i. 12 f. ; i Tim. ii. 4 ; i Pet. ii. 9).
" Once " ^ implies the completeness, sufficiency and per-
fect validity of the single act (x. 2; ix. 7, 26; Jude 3).
Man turns from darkness to light but once (Eph. v. 14).
Tasted = an internal consciousness (ii. 9^ a thorough ex-
perience, of the heavenly gift. Not any one particular
gift is meant, but, generally, something well known (2 Cor.
ix. 15 ; John iv. 10), of which they, on being enlightened,
came into conscious enjoyment, salvation — a gift of God,
coming from, savoring of, and consummated in heaven.
Were made partakers of . . . again the result of a
change. The Holy Ghost, the agent of our enlighten-
ment, becomes also the fruit and seal of it, an abiding,
indwelling, impelling power, a well-spring of life. The
compound " made partakers," Westc. holds, " brings out
the fact of a personal character gained ; and that gained
in a vital development." (Cf. xii. 8 ; iii. 14; x. 33). The
sense of fellowship is implied, being made a sharer in the
life principle of the body of Christ. Tasted is repeated,
perhaps, because no other term so well expresses the
reality of the 'experience.^ The good word of Qod,'^ the

1 a-a^, versus ttu'/.iv (6), goes with each of the clauses if they are
co-ordinated.

2 An accusative follows here, while in 4 it has a genitive — a change for
which no one has satisfactorily accounted.

8 KaP.ov !>f/iia, in the pi. by the LXX. for the words of promise spoken by
God, Josh. xxi. 45; xxiii. 15; Zech. i. 13.

324 EPISTLE TO THE HEBREWS. [vi. i-8.

Gospel, the good news, the sweet, consolatory, hopeful
word of God, whose dynamic character is often men-
tioned (i. 3 ; xi. 3 ; John vi. 63 ; Acts v. 20 ; xi. 14 ; Eph.
V. 26 ; I Pet. i. 23, 25). Powers of the age to come,
lit. " an age," a world different from the present, one
promised in " the good word " but hitherto unrealized.
They have attained to manifold marvellous " powers,"
energies, supernatural endowments which emanate
from a world yet future, though even now present as
the background of " the world that now is," — de-
monstrating the nature of the world to which we are
destined (ii. 4, 5). The life begun with repentance and
faith, and mediated through baptism and the laying on
of hands, has already here the foretaste of its culmin-
ation in the resurrection and eternal judgment. These
eminent attainments are confined to the divine gifts re-
ceived by those who are conceived as possibly having
afterward fallen away. They are blessings, " powers "
objectively bestowed, not personal virtues. And then
fell away,i better "and yet." With cutting brevity the
author now " depicts the fall from such an elevation, the
miserable apostasy from such grace, so lovingly vouch-
safed, so richly experienced, so abundantly sealed." If, not-
withstanding privileges which exalted them to heaven, the
most signal manifestations of redeeming grace, they yet
wilfully cast themselves away, their second renewal is im-
possible. This cannot apply to every fall from grace. For
then, says LuTH., " it would contradict all the Gospels
and all the Epistles of St. Paul." Not every regenerate
man who gives place to the evil one is wholly and irrecov-
erably lost. One may, by the might of grace, regain his
hold, and recover himself out of the snare of the devil (2

1 TrapaTTfCTf^yraf, stronger than TTfff;/, iv. ii; cf. ii. 3; iii. 12; iv. I. Its
sense is illustrated and the missing link supplied, x. 26-32.

VI. 1-8.] CHAPTER VI. 325

Tim. ii, 26 ; cf. iii. 12). What is meant is an apostasy
that presumptuously renounces the truth itself, that
wrests itself away from the most exalted blessings of
Christianity which it possessed. " In their oscillations
between Church and Synagogue, the Hebrew Christians
were now standing over this abyss." Del. protests
against making the apostolic warning a rack of despair,
an inexorable engine of church discipline. Its solemn im-
port, however, is that " the farther one has penetrated
into the inner sanctuary of grace, the more irrecoverably
is he lost if he then fall away." Impossible is not to be
weakened or toned down. The possibility, under the
circumstances, of repeating the inward spiritual trans-
formation, renewing again unto repentance, is absolutely
denied. The wilful fall from such a height is unalterably
fatal (x. 26-31). Those who do violence to their enlight-
ened convictions place themselves beyond the reach
of mercy. Again is not a pleonasm. The experi-
ences attributed (4, 5) to such as may have fallen, the
blessed results of their former renewal, cannot be
repeated.^ The renewal unto repentance, the renewal
whose primary object is that radical inward change
which initiates the new life, is out of the question. Re-
pentance is the immediate result of renewal. A popular
error reverses this order. Seeing they crucify to them=
selves . . . the ground for this denial of restoration.^
The pres. " crucify " shows that the fatal step which
they had taken once for all may be seen continuously in
their heinous conduct toward " the Son of God," of whose
grace they had so rich an experience. Under the spe-
cious appearance of returning to the ancestral faith im-

1 Avaicaivi^eiv=<l)(j)TCcdf/vai, cf. hvaycvvijaa^, i Pet. i. 3, 23.

2 Present participles avaaravpovvTag, TrapadeiyfiaTi^ovrag, alternate with
the aor. ~upa-ea6v.

326 EPISTLE TO THE HEBREWS. [vi. 1-8.

plied in their hypothetical fall, these Hebrews are on the
point of repeating for themselves the crucifixion of the
Son of God and putting him to an open shame. The
two clauses express different aspects of the same action,
each involving the other, the former more the subjective
relation, the latter the objective, the effect of their re-
jection of Christ upon others. Their threatened relapse
into Judaism means their acceptance " for themselves "
of the Jewish view of His crucifixion, as being that of a
blasphemer and a deceiver, and being therefore justly-
made a spectacle of shame. They in effect take up once
more the blasphemous cry, " Crucify Him," and so far as
they themselves are concerned they repeat the act.
(Cf. Gal. vi. 14.) He is henceforth dead to them, and,
through the notoriety of their apostasy is made an ob-
ject of mockery and derision to others. Since He no
longer exists for them, repentance and faith in Him are
an impossibility — the judicial punishment for their atro-
cious re-crucifixion. Those who crucified Him on Calvary
made renewal unto repentance possible (Acts v, 30 f.),
but a second renewal is rendered impossible for those
guilty of a second crucifixion. Re-renewal is excluded
by re-crucifixion. Such apostasy doubtless essentially
=the blasphemy against the Holy Ghost. (Cf. Matt,
xii. 31 ; Mark iii. 28; Luke xii. 10; I John v. 16). 5on
of God (x. 29 ; iv^ 14), sets forth the heinousness of their
guilt in a stronger light than such terms as Christ,
Jesus, etc.

The warning against the impossibility of renewal
is enforced from nature, which shows the maledic-
tion incurred by every kind of unfruitfulness, when the
bounty and grace of God have been frustrated in their
aim (Is. v.). God's blessings have an end in view.
When perverted they turn to curses. For the land

VI. i-S.] CHAPTER VI. 327

which . . . Del. : " The figurative character of the
whole betrays itself by the confusion of the symbol with
the thing symbolized, expressions borrowed from the
sphere of ethics being applied to that of nature."
Vital and personal attributes are often ascribed to the
ground, thirst, productivity, will, reward (Mark iv. 28).
From land as from man the appropriate utilization of
divine gifts is reasonably to be expected, as when the
thirsty soil " drinks " the rain that cometh oft upon it
with a view to making it fruitful. " Oft," not once or
twice in torrents which deluge the ground only to leave
it hard and dry, but many times, in gentle showers
which really water the earth (Ps. Ixxii. 6), the very
picture of those portrayed (4, 5), who had " often," con-
stantly and richly, enjoyed the grace from heaven, and
who had inwardly " tasted," drunk in, its quickening
power. Rain is the symbol of Christian instruction, the
tillers of the ground are the ministers of the word. The
complete appropriation of the heavenly gift demands in
turn becoming fruit in nature and grace. The normal
result of the frequent heavenly showers absorbed by the
earth are the herbs 1 meet, adapted to, usable, for them
for whose sake it is also tilled. The fruit is to be at the
disposal of the owners, to be enjoyed by those for whom
the soil is cultivated. This they have a just right to
expect (Matt, xxiii. 33 ff. ; Mark xii. i ff.). Man has
the benefit of the earth's products, the Son of man is the
heir of the fruits of redemption (xii. 2 ; iii. 6). Soil
which so responds to the oft-descending rain and the
labor of man as to yield golden returns, receiveth blessing
from God both at present and in future. As it fulfils
the divine purpose in granting rain, it realizes more and
more a blessing. Grace grows as it is exercised, and
1 /?07dv;?= verdure, simply growth of the soil ; lit. plant for food.

328 EPISTLE TO THE HEBREWS. [vi. i-8

nature may be either blessed or cursed (Gen. i. ii, 13;
iii. 17, 18), endowed with increasing fruitfulness, or
smitten with absolute sterility.^ Blessed is the land whose
yield corresponds to the aim of Ilim who owns it and has
it tilled, but if, breaking the law of fruitfulness and
thwarting the aim of its irrigation and cultivation, it
beareth thorns and thistles, it is rejected ,2 no longer
reckoned as capable of fruit. It produces the very
opposite of what it was designed, wretched, noxious, vile
returns, in mockery of those whose bounty and pains
had been expended upon it. So the result of heaven's
merciful relief to sinners is the very reverse of that in-
tended. Instead of glorifying the Son of God the very
subjects of redemption re-crucify Him and subject
Him to hate and derision. The chief stress is on 8,
to which 7 is preparatory. That aspect is introduced
in order to bring out by contrast the deplorable
results from the same highly-favored conditions. The
readers are warned that, notwithstanding their extraor-
dinary privileges, they may yet be castaways. The
definitive blessing is assured only to those who bear con-
tinual fruit to the end (11, 12). Apostates reject Christ,
in turn they are rejected. Nigh unto a curse, the sec-
ond stage of rejection. It is doomed. The curse will
speedily fall upon the barren ground as it did on the
barren fig-tree (Matt. xxii. 18-21). It is advancing to-
ward, close to it, showing already signs of it. " Nigh "
may imply an alleviating shade (cf. viii. 13). The readers
may yet make a narrow escape from it, be plucked
as brands from the burning. Whose end . . . third
stage of rejection. " Whose " may refer to " the land,"

1 Tviovaa, aor., a past occurrence. The diverse results which follow are
pres. : TiKTovaa^=£K(pepovaa.

2 a66Ki/iog, tried and found wanting, turned out worthless, cast away.

VI. 9-12.] CHAPTER VI. 329

the main antecedent, the whole land itself becomes a
fire-swept desert ; or, to " curse " : burning is the destiny
of what has incurred God's curse. Its execution consists
in flaming fire taking vengeance on them that obey not
the Gospel (2 Thess. i. 8). Purification by fire is foreign
to the context. Such land is given up to utter desola-
tion like a region buried by volcanic eruptions, like
Sodom and Gomorrah (x. 26 f. ; Deut. xxix. 23 ; John
XV. 6). It is the divine decree that what has become un-
productive is destroyed, what was " rejected " as useless
and hopeless was exposed to the flames of Gehenna.
While the Church in living fellowship with Christ enjoys
more and more the blessing of God, those who return to
the barren wastes of Judaism will share in its total de-
struction by fire. The catastrophe of the city and of
the old covenant will be theirs. Those who crucified the
Lord and imprecated " His blood " upon themselves and
their children, will soon experience the fiery vengeance
of God, and those who "crucify Him afresh " by relaps-
ing into Judaism will be given up to this awful doom.
After alarming the readers by a picture of the dreadful
end of the threatened apostasy, the author suddenly
changes his tone, so as " to prevent the despairing im-
pressions which his communications are fitted to pro-
duce." They stand, indeed, on the brink of an abyss,
but they have not taken the final plunge. They are in
imminent peril, but they have not, he is persuaded, pro-
ceeded to the length of apostasy which would make their
condition hopeless.

9-12. Eut, beloved, we are persuaded better things of you, and things
that accompany salvation, though we thus speak : for God is not un-
righteous to forget your work and the love which ye shewed toward his
name, in that ye ministered unto the saints, and still do minister. And we
desire that each one of you may shew the same diligence unto the fulness

33°

EPISTLE TO THE HEBREUS. [vi. 9-12.

of hope even to the end : that ye be not sluggish, but imitators of them
Vv-ho through faith and patience inherit the promises.

The very climax of reproof and warning is interrupted
by tender words of hope and encouragement. But, be=
loved. DOU.: "My dearly beloved," a title of tender
affection, a touching appeal to their hearts. It occurs
significantly only here in the Epistle. These stern, awful
warnings were prompted by a brother's love. Although
using such terms, v^e are persuaded ^ (Rom. xv. 14 ; Heb.
xiii. 18). This implies that " the writer had felt misgivings,
but had overcome them." From his own observation of
their continuous Christian service to their brethren (10), he
is convinced of better things, concerning them, lit. " the
better things," versus " the land which beareth thorns and
thistles," or, the consuming fires of God's curse. Of you,
regarding you, in contrast with the apostates described
(4-8). And things that accompany salvation,2 explana-
tory of " better things," such as stand in immediate con-
nection with salvation, proceed from it, belong essentially
to it, ex. gr., the love evinced to God's name in their acts of
charity toward His people (10). The rendering " near or
nearer to salvation " contrasts with " nigh unto a curse."
Their destiny differs from that of apostates, not fiery de-
struction awaits them, but salvation. For God is not un=
righteous . . . the ground for this more favorable judg-
ment. He derives a comforting conviction from his per-
fect trust in God, whose righteousness will keep from
falling, those whose active and ceaseless exercise of Chris-
tian love toward needy brethren is the fruit of illumi-
nating and quickening grace. Here is a sure sign that
God has not " rejected " them.

Forget = overlook, disregard, a term of human experi-

1 " We " pi. of authorship, ii. 5.

2 hp^SnEva (juTTjpiag. ex^tvynth Gen. = what is connected with a subject.

VI. 9-12.] CHAPTER VI. 331

cnce applied to God (xiii. 16). For God to be unmind-
ful of their .self-sacrificing devotion to Him would be un-
just. Yourwork.i And the love which . . . particularizes
the general thought, and explains " the work." Their
Christian loyalty manifested itself in deeds of kindness
(Rom. xiii. 10) toward his name, the ultimate object of
their love. God's name was its inspiring motive and de-
termined its true value. Bestowed upon destitute saints,
their love was directed toward God Himself, toward " His
name,"== that which makes Him known, which expresses
His relation to man. God is made known in Christ, His
word or essential expression, the self-presentation of God
in personal presence (i. 3 ; Matt. xxv. 31 ff.; cf. Mark ix.
41). Love finds the true objects of its ministry in God's
children, who bear and confess the name of Christ. The
proof that we keep the first commandment is our observ-
ance of the second. The two are in effect but one (i
John iii. 17, 23 ; iv. 20, 21). In that ye ministered . . .
The aorist points to some well-known occasion. And
still do,2 precisely stating the form of their charity.
The saints, a designation of Christians in general, holy
ones, separated to God, God's own. Hence ministering
to them was an evidence of love to God (iii. i ; xiii. 24 ;
cf. X. 32-34). There is no conflict here with the doctrine
of salvation by grace and not by works. The sympathiz-
ing charity exercised for His name's sake, which a just God
cannot fail to recognize, is not a ground of salvation, but
an incontestible evidence of its reality, a sign of the inner
working of grace and an assurance of its reward, namely,
the blessing (7), which is more grace, the power of render-
ing more service. Such conduct has a subjective bearing

^ Sing., TO ipyov : moral conduct as a whole ; pi., ra ?pyn : individual actions.
■- (SiaKopFiv is used especially of the extension of relief to the poorer mem-
bers of the Church.

332 EPISTLE TO THE HEBREWS. [vi. 9-12.

on our salvation (Luke viii. 18; xix. 26). A proper use
of grace bestowed insures its permanence and its increase,
and thus ministries of love inspired by faith safeguard
Christians against apostasy from the faith. This com-
ports with God's justice, which, in the last instance, as
well as His mercy, is a guarantee of salvation (xi. 6). Since
then, on the one hand, apostasy is consummated through
the wrath of God (iii. 10 f. ; iv. 10 f.), the final relapse
being also the final rejection by God, and since, on the
other, the readers show this unwearying devotion to
His name, the* writer rests assured that the justice of
God is pledged to their final perseverance. Still, with
His conviction of their security'' in God, is joined
his anxious desire that they may have a correspond-
ing fullness and certainty of the Christian's hope,
which is realized through faith and long-suffering.
Optimistic as is his view of them God-ward, their present
condition is by no means satisfactory.

We desire=:a strong personal, even passionate desire,
intense longing. Each one of you. His confidence
of " better things " relates to them as a body, but he
is deeply concerned to have every one meet the re-
quirements of the situation. The individual must not
be overlooked in the Church, neither the Church in
the individual. Shew the same diligence. Their com-
mendable activity in practical charity is to repeat itself
in other directions : ex. gr., unto the fulness of hope.
The certitude of their " hope," doubtless, the objective
hope of believers, needs a fresh impetus. The promises
place it beyond a doubt, but it is imperilled to the read-
ers, because they do not exercise complete reliance on
the salvation and promises of Christ. Their unbelief is
of the head, not of the heart. What they need is " an
assured conviction of the truth of the specifically Chris-

VI. 9-12] CHAPTER VI. 333

tian hope " (xi. i), = " imitators of them who through
faith and patience inherit the promises." Hence unto=
with a view to securing " the fuhiess," ^ full measure of
hope. And that to the end, emphatic. Such certainty
and such constancy should characterize the persuasion
of their hope (xi. i), that they would know no wavering
to the end, when hope shall change to fruition. 12
shows the end aimed at by the " diligence " he so much
desires: that they become not sluggish,^ versus "shew
the same diligence." Not lax or languid in reaching
certitude of hope, but vigorously imitating those whose
long-suffering faith enters into possession of the prom-
ises (vii. 6; viii. 6; xi. 13-17,33). Westc. : "These
many promises are gathered up in the one promise of
that salvation which Christ wrought and which awaits its
complete accomplishment (17 ; ix. 15 ; x. 36; xi. 39).
Inherit = to get actual possession of the blessings held
out by the promises (15 ;^ xi. 19) = "to the end " (u).
The pres. = a general characteristic of those to be imi-
tated (xi. 33). Men come to a direct realization of
promises through faith and patience. The former
grasps the invisible as visible, the future as present ; the
latter courageously and patiently awaits the slow-coming
future ; the former implies the essential principle through
which the promised blessing is secured, the latter the,
circumstances under which faith persists (Jas. 1. 3 ; 2
Thess. ii. 4 ; Rev. xiii. 10). The two ideas blend into
one : a patient, all-enduring faith, holding out against
every test, free from wavering, doubt and fear. Given
such a faith, and men realize the promises even now (x.

1 wh/poipofna = TTupp^ala Kal Kabx!//ia, iii. 6; cf. 14 and xi. i. In x. 22 we
have Tr?i.f)u(fi. Triarecjg, in Col. ii. 2, K/j/pnib. avvtoFug.

2 fifj v(J)f)ot yeveaOe is no contradiction of v. 11. In learning they had be-
come lethargic, lost their eagerness. Here the subject is laxity of confidence.

* iTveTixsv t. tKayy.

334 EPISTLE TO THE HEBREWS. [vi. 13-20.

36). Hope anticipates fruition. Tims the power of faith
is commended as the assured confidence of what is hoped
for.

13-20. For when God made promise to Abraham, since he could swear
by none greater, he sware by himself, saying, Surely blessing I will bless
thee, and multiplying I will multiply thee. And thus, having patiently
endured, he obtained the promise. For men swear by the greater: and in
every dispute of theirs the oath is final for confirmation. Wherein CJod,
being minded to shew more abundantly unto the heirs of the promise the
immutability of his counsel, interposed with an oath : that by two immut-
able things, in which it is impossible for God to lie, we may have a strong
encouragement, who have fled for refuge to lay hold of the hope set before
us ; which we have as an anchor of the soul, a Jiope both sure and stedfast
and entering into that which is within the veil ; whither as a forerunner
Jesus entered for us, having become a high priest for ever after the order of
Melchizedek.

With a clever stroke Abraham, their ilkistrious father,
the original recipient of Messianic promises, is cited as
an example of securing promises through persevering
faith, and along with this is brought out the significance
of God's oath as the strongest possible ground for a
patient and steadfast faith. " This oath was the founda-
tion of the hope of Israel (Ps. cv. 6 ff. ; Luke i. 73),
and the support of all positive religious faith." It guar-
anteed the fulfilment of the promise, and inspired
and sustained in Abraham that patient waiting^ which
obtained what was promised. Blessing I will bless
. . . the intensive form of oaths. Gen. xxii. 17
reads " thy seed." The citation is abridged. To mul-
tiply thee = multiply thy seed. The promise quoted re-
lates specifically to worldly prosperity and a large poster-
ity, but the Messianic hope was given in connection with
it. The former was fulfilled to Abraham, the latter was
not (xi. 13-16, 39 f.), but the patriarch had come to full
assurance of hope (John viii. 56). A beginning of the
1 ^aKpoBvy^Tjoa^ = 6ia /laKpodvu'ia^, 12.

VI. 13-20.] CHAPTER VI. 335

fulfilment was made in the birth of Isaac and of his two
sons, but the great part remained to be fulfilled. And
thus, in accordance with the oath-sealed promise, which
gave him an assured hope " to the end," he obtained
the promise, what the promise contained.

For men swear ... A practice prevailing among
men illustrates the divine oath. Men in their statements
appeal to the Greater, they make oath for confirmation
just as God did, and this appeal to the Highest in
corroboration of their testimony is in every dispute
final for confirmation, an end of all controversy. The
oath is final. Unless known to be perjury it is deci-
sive of the issue, it settles and silences all contradic-
tion.^ This was God's purpose in condescending to
make oath. In order to doubly assure our hope that we
may have a strong encouragement. He gave this addi-
tional and most solemn pledge of the immutability of
his counsel (17, 18).

Wherein (ii. 18), belongs to the whole sentence, =
in virtue of which fact, the value and efificacy of an oath
being well understood in important human transactions,
God being minded 2 to show more abundantly (than
was otherwise possible) (Eph. iii, 20; John x. 10), the
absolute certainty of what was promised, added to it the
indubitable pledge of His good faith. To forestall all
doubts, He bound Himself by an oath, " pledged the
eternity of His being for the inviolability of His prom-
ise." Such is the foundation of the believer's hope, and
what encouragement it offers for enduring and persistent
faith ! Condescending to act after the manner of men,
God calls His divine majesty to bear witness for the

1 avTc?ioyla(;, vii. 7 ; xii. 3.

2 " pnv?.F(7f)ni. regards a purpose with respect to something else, dfkeiv, the
feeling in respect of the person himself."

336 EPISTLE TO THE HEBREWS. [vi. 13-20.

sake of the heirs of the promise = those for whom its bless-
ings were designed, all who succeed to the promises (12),
not Abraham, nor Christian believers exclusively. All
believers under the O. T. and N. T. form one company.
Pre-eminently the Hebrews are meant, to whom he was
writing (Rom. ix. 4 ; Eph. ii. 12). How reassuring this
language: "that we may have strong encouragement."
The subject in mind is not " the promise," but its con-
tent, the hope set before us, the object of our hope, and
having taken refuge in it, God's oath gives us the most
powerful incentive to hold fast to it. The oath and
promise to Abraham have a parallel in the sworn utter-
ance respecting Christ's appointment as eternal High
Priest, after the model of Melchizedek (Ps. ex. 4), the
very theme the author was about to discuss (v. 10), when
he was interrupted by remembering the intellectual in-
ertia of his readers. Now the reference to Abraham and
the efficacy of a divine oath serve as the bridge by which
to return to that discussion. The promise which su-
premely concerns us, like the promise to Abraham, was
also certified by means of an oath (vii. 20, 28). In the
matter of their salvation God also bound Himself by an
oath to fulfil what was promised. Immutability of his
counsel, stronger than immutable counsel (Rom. ii. 4 ;
viii. 3 ; I Cor. i. 25 ; 2 Cor. iv. 17 ; Phil. iii. 8). "Counsel,"
his purpose with reference to Christ. Interposed, came
in between as a surety. The oath appeals to a middle
or third party, an acceptable and final authority. God
in making oath must, therefore, call in Himself as surety.
The best rendering of 18 is, By two immutable
things, in which it is impossible that God lied (Tit. i. 2),
we who have fled for refuge might have strong encour=
agement to hold fast the hope lying before us. The
gracious object of the oath is tantamount to " being

VI. I3-20.] CHAPTER VI. 337

minded to show more abundantly," etc., (17), — objectively,
subjectively. Two immutable things. God's word
alone expresses the immutability of His will. It is un-
alterable (John X. 35), so is His oath. Each is an invio-
lable bond, the two together make it impossible for it to
be broken (Matt. xxiv. 35). How this shames their
vacillating faith, when " the hope set before us" rests on
a foundation rendered twice impregnable. That God's
promise should fail is as inconceivable as that His oath
is false.^ " We who fled for refuge," is not to be connected
with " to lay hold of," which is the object of " encourage-
ment." It=those who, at the decisive moment, abandon-
ing every other resource, sought and found shelter, flee-
ing from the wrath to come, took refuge in the hope set
before them. Those who took refuge is the character-
istic of believers. As in 9-12, it is confidently assumed
that they have not, in their distress, abandoned " the
hope," but having laid hold of it as a refuge, they are
reminded of the oath of God, in order that they may
cling to it more firmly (John x. 28 f.). This is, in-
deed, strong, mighty, encouragement (v. ']')? Since
" the hope " = " anchor " (19), " lay hold of " should be
" hold fast." Men do not seize an anchor, they cling to
it. Though beset with difficulties and perils, they are to
cling to " the hope," and while doing so, they are safe
within the refuge (iv. 14; Rev. iii. ii). Hence, they are
charged to hold on to " the one spring of safety, even
the hope based on the efficacy of Christ's work, and
specially of His priestly intercession." So Westc, who
makes the hope both objective and subjective (Rom. viii.
24). The objective hope, the glorious promised future,
correlates the subjective hope.

1 hivvarov, 4 ; x. 4 ; xi. 6.

2 -KapciKJ.TiaiQ, calling to, " encouragement," xii. 5 ; xiii. 22.
22

338 EPISTLE TO THE HEBREWS. [vi. 13-20.

Which we have (not : as) an anchor ... So fixed and
certain is tlie Christian's hope, a soul-anchor which, even
in imminent danger of shipwreck (i Tim. i. 19), brings
peace and security to his tempest-driven soul. Hope
is not only a shelter for fugitives (18), but a "strong
holdfast for a tossed and troubled spirit." This strik-
ing, noble image, familiar in the classics, and occur-
ring with epitaphs on Christian tombs, is used only here
in the Scriptures, the Hebrews not being a seafaring
people. The objective hope is meant, the anchor is out-
side of the vessel, holding the vessel, which in turn, by
means of a cable, clings firmly to its hidden support.
Each of the three co-ordinate predicates describes some
property of the anchor : sure, unaffected by any peril ;
stedfast, firm, having immovable stability ; ^ entering
within the veil, the inner curtain (ix. 3), hiding from
view the Most Holy Place, in which was offered the
atoning sacrifice, the symbol of Heaven, whither (vii. 10)
Christ, their eternal High Priest, has been exalted to
God's right hand, in accordance with the oath. As the
iron anchor held by a chain is cast within the deep, dark,
invisible recesses of the sea, so the hope-anchor of the
Christian is thrown into the unknown, unfathomable
depths of Heaven and fastened to the eternal throne.
We know ourselves safe as long as we hold fast to the
cable. To have Christ, according to the oath-sealed
promise, standing as their High Priest in the very pres-
ence of God, should have clenched their faith beyond
any possible disturbance. Whither as (a) forerunner
in our behalf has entered Jesus. Within the veil, in
God's presence, accessible only to the High Priest, He is
already enthroned, and that " in our behalf," ^ the supreme
pledge of their security. That He should be at the right
1 l^tjSalav recalls iig jSejSaiuian', 16. '■^virep.

VI. I3-20.] CHAPTER VI. 339

hand of God, a priest forever, like Melchizedek, this ful-
fils the oath-sealed promise. They are firmly anchored.
As forerunner, the first of a long procession. His true
followers will follow Him (John xiv. 2, 3). " The hope "
is sure of the most glorious realization. In our be-
half He entered within the veil to obtain redemption
for us (ix. 12), to be our representative (ix. 24), to prepare
an entrance and a place for us (x. 19, 20). Jesus, em-
phatic (ii. 9 ; cf. V. 5 ; vi. i). His sacerdotal office is
definitely connected with His incarnation. Having be=
come, not, made High Priest by His entrance, but He
entered as one who had become such. His entrance itself
is a priestly function, following the supreme sacrificial act,
the shedding of His blood, wherewith He offered Himself
once for all (vii. 2']'), then entering presented Himself be-
fore the Heavenly mercy-seat. His priesthood con-
tinues in glory. High Priest forever. After the order of
rielchizedek explains " forever." His priesthood tran-
scends the Aaronic type. He combines like Melchizedek
the royal supremacy with the priestly dignity, and that
through eternity. The author proceeds to develop the
parallel between Christ and Melchizedek, and the com-
forting results for faith therein contained. Twice before
he stood on the threshold of the discussion (ii. 17; iv.
14). Now, after these warnings, and the inspiration
offered by their exemplar Abraham, he can no longer
delay the precious theme, the surpassing glory of Christ's
priesthood, " the innermost shrine of Christian truth."
This he develops by unfolding the notable prophetic
word (Ps. ex. 4), with its two-fold thought, modelled after
Melchizedek, and ever-continuing.

CHAPTER VII.

1-3. For this Melchizedek, king of Salem, priest of God Most High, who
met Abraham returning from the slaughter of the kings, and blessed him,
to whom also Abraham divided a tenth part of all (being first, by interpreta-
tion, King of righteousness, and then also King of Salem, which is, King
of peace ; without father, without mother, without genealogy, having
neither beginning of days nor end of life, but made like unto the Son of
God), abideth a priest continually.

Christ is presented to them as a High Priest, and with
the specific Scripture warrant for this representation, His
priesthood is portrayed as shadowed forth by Melchize-
dek and as transcending that of Aaron. " The main
object of this chapter is to show that there were in the
O. T. from the first indications of a higher order of divine
service than that estabHshed by the Mosaic law, and that
these found a perfect realization in Christ, a Son, per-
fected forevermore " (Westc). Everything, both the
positive utterances concerning Melchizedek, and the nega-
tive inferences from the silence of Scripture, is com-
pressed in a single compact sentence, the main thought
of which is that he " abideth a priest continually." For
connects with the last clause of vi. 20. The im-
port of that phrase fs now developed. First to 2*
is given the historical record of Melchizedek (Gen.
xiv. 18, ff.), every predicate being in apposition to the
subject; then follows, 2^, the Christological significance
of his titles, and finally, 3, the typical portraiture is com-
pleted by deductions from the silence of the narrative.
As showing the extraordinary rank of Melchizedek,
340

VII. 1-3.] CHAPTER VII. 341

he is designated King of Salem, perhaps the locality in
Samaria mentioned John iii. 23, or Jerusalem (Ps. Ixxvi.
2 ; cf. Adoni-Zedek, Josh. x. i). The name has more
significance than the locality. It is with the typical
character of the mysterious personage that we are con-
cerned, rather than with historic data. Priest of God.
This is the great thought on which attention is to be
fixed. The Most High implies not a relation to inferior
deities but absolute elevation above the creature (Num.
xxiv. 16; Deut. xxxii. 8 ; Luke i. 32, 35, etc.). To Abra-
ham " the Most High "= the Lord (Jehovah). Who met
Abraham returning ... at the summit of his greatness.
Under those extraordinary circumstances the mysterious
Priest-King emerges from his seclusion in order to fore-
shadow to the founder of the Messianic race, Him who
was to come, leading Abraham to receive a blessing from
him, i. e. " in his highest exaltation to acknowledge in
Melchizedek one higher than himself." By expressing
" in words of priestly benediction the thanksgiving for
Abraham's victory," Melchizedek assumed the superior
position, and Abraham, though himself destined to be
the channel of blessing to all nations, accepts the bene-
diction of this mystic priest and in turn also freely pays
to him as God's representative the tithe of all the spoils
of his victory. The divine authority and the dignity of
Melchizedek's peculiar priesthood being thus established,
the writer, by interpreting the narrative alike in its state-
ments and its implications, brings forward the data
which point typically to Christ : By interpretation,
king of righteousness, = the meaning of His Hebrew
name. " Salem "= peace. Righteousness and peace are
given throughout the O. T. as characteristics of Mes-
siah's reign (Ps. xlv. 4 ff. ; Ixxxix. 14; Is. ix. 6, 7 ; Jer.
xxxiii. 15 f.; Mic. v. 5; Rom. v. i; xiv. 17; Eph, ii.

342 EPISTLE TO THE HEBREWS. [vii. 1-3.

14, 15, 17). He is first King of Righteousness, then
King of Peace (Ps. Ixxii. 3; Ixxxv. 10; Jas. iii. 18). By
the first He becomes the second (Zech. ix. 9). Being
justified we have peace. The importance attached in
the Scripture to names is to be borne in mind. In these
two names the God of history set " two stars of hope "
pointing to Christ. Melchizedek's priesthood is unique.
Isolated from all priestly descent, he appears suddenly
on the stage, with no trace of his father or mother or
genealogy, matters of greatest importance in the Levit-
ical service (Num. xvi. 17 ; Ezra ii. 61 f.). Philo speaks of
Melchizedek's priesthood as " self-acquired, self-taught."
Without father, not to be taken literally, as if Melchiz-
edek had been miraculously born, and as miraculously
withdrawn, whereas " he abideth a priest." The silence
of the Scriptures has also a meaning, and these terms rep-
resent striking characteristics of Christ. Sarah is called
" motherless " by Philo, and proselytes from the Gentiles
were said to have no father, i. e. none with a genealogy
in Jewish law. The classics have a similar usage. With-
out genealogy, makes all clear. This exhibits Melchize-
dek's priesthood as purely personal, to be traced back to
no natural descent or pedigree proving his right to the
priesthood (6 ; Neh. vii. 64). Having neither beginning
. . . HOLTZ. renders: This Melchizedek . . . whose
names signify king of righteousness and king of peace,
being without father ... as one unaffected by time but
corresponding to the Son of God, abideth a priest con-
tinually, flade like unto . . . thus becomes the key to
the whole sentence. Freed from all the limitations attach-
ing to the Aaronic priesthood, and from those set to all
human existence, neither birth nor death being taken
into account, nor the requirements indispensable to the
Levitical priesthood, Melchizedek was capable of repre-

VII. 4-10.] CHAPTER VII. 343

seating typically the unique priesthood of the Son of
God, who transcends all creatural conditions. And as his
priesthood thus stands alone, without predecessor or suc-
cessor, he yields it up to no one, he abideth a priest con-
tinually. The Hebrews must have staggered at Christ's
priesthood being disconnected from the Levitical, but
the Psalms declared the Messiah to be a priest " after the
order of Melchizedek," and accordingly our author now
traces the vast superiority of Christ's priesthood, the por-
traiture of Melchizedek with its significant silence being
conformed to the Son of God (chap. i. ; iv. 14 ; vi. 6 ; x.
29), who is independent of all conditions, above all time
and all change. The subject is Melchizedek's likeness to
the Son of God, not the converse, and the comparison does
not concern Melchizedek personally, but the representa-
tion given of him. By the Scriptures he is modelled after
the Son of God. The prophetic portrait of him pointed
to the divine original. It was conformed to the arche-
type, the historical account subordinated to the Christo-
logical interest. History itself takes form and shape in
accordance with the eternal counsels of redemption.
" Continually," not as strong as " forever " (vi. 20), the
antitype transcending the type. Melchizedek's priest-
hood was never transmitted. Upon this general descrip-
tion follows a closer view, a detailed study of that priestly
action whicl> brought him within the sphere of revelation,
and which brings out in clear relief his superior dignity.

4-10. Now consider how great this man was, unto whom Abraham, the
patriarch, gave a tenth out of the chief spoils. And they indeed of the
sons of Levi that receive the priest's office have commandment to take
tithes of the people according to the law, that is, of their brethren, though
these have come out of the loins of Abraham : but he whose genealogy is
not counted from them hath taken tithes of Abraham, and hath blessed
him that hath the promises. But without any dispute the less is blessed of
the better. And here men that die receive tithes ; but there one, of whom

344 EPISTLE TO THE HEBREWS. [vii. 4-10.

it is witnessed that he liveth. And, so to say, through Abraham even
Levi, who receiveth tithes, hath paid tithes ; for he was yet in the loins of
his father, when Melchizedek met him.

Consider, behold, with attentive contemplation, the
grandeur of this man, "this Melchizedek " (i), to whom
Abraham . . . Each phrase strikingly exhibits the great-
ness of Melchizedek. Gave a tenth out of the chief
spoils, the patriarch, this title of honor, instead of father,
placed in the Greek at the end for effect. Abraham was
the pinnacle of greatness to the Jews, their highest ideal,
and yet he spontaneously recognizes Melchizedek as
exalted above him. By a voluntary surrender to him of
the tenth and the acceptance of his blessing he acknowl-
edges Melchizedek's priestly power, and thereby his pre-
eminence over him. The chief spoils,i the most desirable
and valuable parts, the choicest of the spoils taken in his
splendid victory. The " patriarch " (Acts ii. 29 ; vii. 8, 9),
the chief father of the whole family of God (Rom. iv. ii
f.), the great father alike of all who receive and who pay
tithes, even he bestowed the richest proceeds of his
triumph on Melchizedek, whose greatness is made obvious
both by what was given him and by the greatness of the
giver. From this exhibition of the superiority of Mel-
chizedek to Abrahain, their great father, the writer
unfolds the transcendent dignity of his priesthood over
that of the law in a number of points. The first special
point of superiority is his exercise of priestly power over
Abraham. vSuch was the authority of the priests de-
scended from Levi, that they were empowered to levy
tithe on their brethren, although descendants with them-
selves of the great Abraham. The tithed themselves
being members of the chosen race, heightens the essen-

1 uKfjodivta = top of the heap, said of the first fruits or of the spoils
of war devoted as a thank-offering to deity.

VII. 4-1 o.] CHAPTER VII. 345

tial rank held by the priests over other descendants of
Abraham. They, by a special provision, impose tithe
upon those having the same noble hneage, but here one,
per contra, who has neither a Levitical origin (3), nor
any legal priesthood, executes priestly functions by virtue
of an absolute priesthood, levying tithe on the forefather
of both tithe-payers and tithe-imposers. His tithing of
Abraham, who contained in his person both Levi and Israel,
raises him above every other priesthood. His elevation
above Abraham far exceeds the rank of the Levitical priests
above their holy brethren, since the latter hinges on birth-
right and legal prescription, whereas Melchizedek, lifted
high above all conditions, exercises the highest priestly
power in virtue of his own lofty personality. Sons of Levi.
The whole tribe took the tithe (Lev. xxvii. 30 ; Num. xviii.
2 1-24), but the parallel is strictly between Melchizedek and
the priests, whose office was determined by their Levitical
origin. The sacerdotal institute, versus the people, in-
cluded in a sense the tribe. Accordingto the law goes Avith
have commandment (Num. xviii. 20-30). The people =the
chosen nation, who are the brethren of the priests. Come
out of the loins, a Heb. expression (Acts ii. 30). A second
point of precedence is, that Melchizedek blessed him that
hath the promises, but . . . the less is blessed of the
greater. Melchizedek blessing the possessor of the
promises, shows a yet sublimer prerogative than that of
tithing him. This preceded the receiving of the tithe. It
was this, in fact, which revealed to Abraham the divine
and sacerdotal prerogatives of Melchizedek and led him
to the bestowal of the tithe. Beyond question the sub-
ject receiving a blessing stands below the power which
imparts it. Even Abraham, though possessing the
promises, falls below Melchizedek, who imparts a further
blessing to the bearer of the promises (Gen. xii. 2 f.; xiii.

346 EPISTLE TO THE HEBREWS. [vii. 4-10.

14 f.), in whom all the nations are to be blessed. The
less, neuter, a universal principle (xii. 13). This shows
Melchizedek to be exalted above the founder of the cove-
nant people. He exercises the privilege of a superior.
He acts for God. The exaltation of Abraham is ex-
hibited in order that the pre-eminence of Melchizedek
might appear. What must be the rank of him who is
greater than Abraham ! ^ After setting forth immediately
the superiority of Melchizedek to Abraham, and mediately
the superiority of his priesthood to the Levitical, the
writer contrasts directly the latter with that. Return-
ing to the salient point of levying tithe (2, 4, 5), he
shows that this, the summing up and symbolizing of
priestly prerogative, is in the one case administered
by men that die, in the other by one who liveth.
Here = in this system (5), nearer to the writer's view.
There = in the distant past (6). Hen that die, passing
away one by one. Proceeding from " the sons of Levi,"
they hold the honor for a brief time and then disappear.
Their personality has no significance. But there one,
sc. levies tithes, of whom witness is borne that he abides
in life, that what he is, he is " continuously." It is wit=
nessed, by the Scriptures (xi.4). The Melchizedek of the
Scriptures simply " lives." His abrupt introduction in
history is simply testimony " that he liveth." The silence
concerning his death (3) is significant, prophetic. Birth
did not confer the office, so death did not deprive him
of it. It never passed from him to any other. It was a
dignity rooted in his own personality. V. HOFM. : " Mel-
chizedek acts as a person — as one who lives or exists ; his
priestly action is simply an action of his own personal
life." In virtue of this continuous life he levies tithes, acts
as God's representative (Ps. ex. 4), lives " a priest for-

' avTikoyla, vi. 16.

VII. 4-IO.] CHAPTER VII. 347

ever," " as it were, in unchangeable existence by the
pencil of inspiration, and so made the type of the Eternal
Priest, the Son of God " (vii. 25 ; Rom. v. 10; John xiv.
19). Tithes, many products were tithed. Another par-
ticular in which Melchizedek towers above Abraham, and
notably above the Levitical priesthood, is the fact that
through Abraham as the medium, through his act, the
priesthood according to the law itself submitted to be
tithed. Abraham's act of homage was in effect that of
the covenant people whose forefather and representative
he was. The whole chosen nation was yet " in his loins,"
and therefore of course the Levites, and this not alone
physically, but in the counsels of God they were in
Abraham as the depositary of the divine promise, the
head of the whole priestly nation, and everything in his
life had " a preformative and a typical significance."
Even Levi, not the individual but the priesthood held by
his tribe, he who receiveth tithes. The tithers them-
selves were tithed, submitted in turn to be tithed by one
of a higher station, recognizing a priesthood which stood
above theirs. So to say, an adverbial phrase = in a cer-
tain sense. The idea about to be expressed sounded
unusual, startling. For he was yet . . . proves the state-
ment of 9. Abraham was at that period still childless,
his promised posterity lay hid as yet within his person,
lie acted representatively for his unborn descendants.
His father, the father of all Israel (Luke i. yT^ ; John viii.
53, 56, etc.), and therefore through Isaac and Jacob the
father in particular of Levi. " Father " and " son " arc
neither in O. T. nor N. T. restricted to the immediate
relation. A glance is oiTered here into the mystery of
human relations, showing our dependence on the past
and the dependence of the future, especially our poster-
ity, in large measure, on ourselves. Having exhibited

348 EPISTLE TO THE HEBREWS. [vii. 11-17.

the type of a priesthood " independent of descent, unin-
terrupted by death," and its transcendence over that of
the law, the argument unfolds the necessity of a priest-
hood like that of Melchizedek. The proved subordina-
tion of Levi to Melchizedek and the prophecy (Ps. ex. 4)
of the appearance of a new priest corresponding to Mel-
chizedek, point to the abrogation of the Levitical priest-
hood, and with it the law founded thereon. " Through-
out it is implied that if Melchizedek was greater than
Levi, then a fortiori Christ was, of whom Melchizedek
was a partial type."

11-17. Now if there was perfection through the Levitical priesthood
(for under it hath the people received the law), what further need 7oas there
that another priest should arise after the order of Melchizedek, and not be
reckoned after the order of Aaron ? For the priesthood being changed,
there is made of necessity a change also of the law. For he of whom these
things are said belongeth to another tribe, from which no man hath given
attendance at the altar. For it is evident that our Lord hath sprung out of
Judah ; as to which tribe Moses spake nothing concerning priests. And
what we say is yet more abundantly evident, if after the likeness of Melchiz-
edek there ariseth another priest, who hath been made, not after the law
of a carnal commandment, but after the power of an endless life ; for it is
witnessed of him,

Thou art a priest forever

After the order of Melchizedek.

Del. : " the interrogative is equivalent to the affirma-
tive, there was no need," and he renders, "If there was
perfection, there was no need," = " If there had been
perfection (or a perfecting), there would have been no
need." The insufficiency both of the Levitical priest-
hood, and the law established on it, is on all sides as-
sumed by the prophetic word. (Cf. 19.) Perfection = a
perfecting, able to bring about perfection, the attainment
of man's goal in the moral and spiritual sphere, " com-
plete, unclouded, and enduring communion with God,"
based on the remission of sins and consummated in

VII. II-I7.] CHAPTER VIL 349

glory. That the Levitical priesthood failed is freely
admitted (19; ix. 9; x. i, 14; xi. 40). For under it
has . . . better: "On the basis of it the people re-
ceived the law." " The law rested entirely and altogether
on the assumed existence of this priesthood, and was
conditioned in its execution thereby." The two were
inseparably united, the priesthood embodying the rul-
ing idea of the law, the law aiming at the perfection
of the people through the priesthood. It was in de-
pendence on the priesthood that the law looking to
perfection was instituted. The parenthesis sets forth
the central importance of the Levitical priesthood, and
prepares for the startling announcement (12) that the
supersedure of the priesthood means the supersedure of
the law itself, the fall of the one involves the fall of the
other. Another, one of a different order than that of
Aaron. ^ Arise,2 " be raised up," to be placed on the
theatre of history. It is co-ordinate with be reckoned,
styled.^ Further : after the Levitical priesthood and the
law had been instituted. What ground had the Psalmist
for speaking of a priest differentiated from the former line !
For . . . justifies the question as to this need. Achange
of the priestly order has momentous significance. It == an
abrogation of the law which rests on the priesthood. If
such an innovation was contemplated by the Scriptures,
there must have been an overwhelming necessity for it.
Conversely, had the priesthood subserved the end of the
law, " man's progress to his true goal," the introduction
of another priest would have been unnecessary, nay, in-
admissible. Its failure to do this is foreshadowed by the
promise of a priest in a line different from Abraham's.
Of necessity, since they are so intimately connected one
goes with the other. A change also, lit. transference,
1 erepo^, implies diversity. ' avia-aadai, passive. 8 AtyECiOai,

350 EPISTLE TO THE HEBREWS. [vii. 11-17.

removal from one line to another. The pres. part.^
" makes the two processes absolutely coincident." ^ Some
limit law to the ordinance concerning the priesthood :
after the order of Melchizedek vcrstis after the order of
Aaron (11). Others, the Law of Sinai, including in cer-
tain respects even the moral law. Del.: " A change of
the priesthood affects and transforms not only the outward
legal order of things, but also the ethical relation to God
thereby constituted, in its various bearings." For he , . .
shows what is involved in the fulfilment of prophecy and
thus presents irrefutable proofs of 12. The promise
spoken of (i i) has been fulfilled in Jesus Christ. Look-
ing at Him, the antitype of Melchizedek, they see the
inevitable and far-reaching consequences of a priest not
after the old line being raised up. Since our Lord sprang
notably from a tribe, no member of which has legally any
connection with the altar. His priesthood disannuls at
once the ancient priesthood and the law through which it
operates. The change has in reality taken place. Such a
Priest has actually appeared. He of whom . . . to whom
these divine words (11 ^) are directed, "our Lord " (14),
belongeth to, has partaken^ of (perf.) (ii. 14), is a member
of another tribe (than Levi), no one descended " from
which " has ever, according to the law, performed the
sacrificial service.^ For it is evident, " a well-known and
publicly recognized fact " (Rev. v. 5 ; cf. Gen. xlix, 9, 10 ;
Matt. ii. 6 ; Rom. i. 3). Has sprung out of, arisen from,

1 fiETaTidefxevt/g.

2 fierddeaig, cf. aOen/mg, 18, which more directly asserts the abrogation or
abolition of the law.

^ [lerka XV K-^v, Y>o\\\is io " the voluntary assumption of humanity by our
Lord." He was of his own will so born.

* TvpoaixEiv, ii. i, = "to bestow attention or labor upon," devote him-
self to, I Tim. iv. 13 ; iii. 8; perf.: "hath given attendance" from of old
until now.

VII. ii-iy.] CHAPTER VII. 351

an image derived either from the springing forth of a shoot
or branch (Is. Ixi. 1 1 ; xHv. 4 ; Ezek. xvii. 6 ; Jer. xxiii. 5 ;
xxxiii. 15); or of the rising of the sun or a star
(Luke i. 78 ; Num. xxiv. 17 ; Mai. iv. 2 ; Is. Ix. i). As to
which tribe floses, the mediator of the Law, said nothing
in reference to any of its members being priests. Christ's
priesthood is independent of that ordained by Moses.
His descent was from the royal and not from the priestly
tribe. How it was reckoned from Judah through David,
whether as the legal representative of Joseph or as the
Son of Mary, we are left in ignorance. Our Lord
(xiii. 20). The incompetency of the Levitical priesthood
and its revocation with that of the law having thus been
shown, the writer adduces another proof, yet more
abundantly evident, of the change preordained. The
prophecy delineates the Messiah-Priest as conformed to
a type essentially distinct from that prescribed by the
law. He is constituted Priest on the ground of spiritual
and personal conditions, not because of a carnal precept.
That which " is yet more abundantly evident " is the
fall of the law coinciding with the failure of the priest-
hood (12). A change of law follows inevitably a change
of priesthood. The latter is of course the main subject,
but it is the author's aim gradually but surely to pro-
nounce the abolition of the whole Mosaic code.^ The
likeness of Melchizedek, " the idea of order is specialized
in that of ' likeness of Melchidezek,' " bringing out the
dissimilarity of nature as well as the difference of descent.^
Ariseth another priest (11), who hath been made (sc.
priest) . . . defines the specific difference between the
old priesthood and the new patterned after Melchizedek,

1 /caraJ?//loi^, "evident by way of inference;" 7r/)or57//loi', " evident as a
matter of fact." Botli are intensive.
2 ofioiuTiir, cf. a(j)Ufj.oio)/ih'o^, 3 ; iv. I 5.

352 EPISTLE TO THE HEBREWS. [vii. 11-17.

the one bearing the mark of flesh and mortahty, the
other having the impress of an imperishable hfe.^ Note
the double contrast between law, outward restraint,
and power, inward force, and between " a carnal command-
ment " and " an endless life." Carnal involves change,
corruptibility, eternal == indissoluble (3), lifted above
change, incorruptible. Commandment and life are also
contrasted, = external injunction versiis inherent energy.
"The law" may= the Mosaic law (12), perhaps, gener-
ally, = a constitutive principle and certainly so much of
the law as concerns the priesthood is implied, and if that
is faulty and transient, its limitations and therefore its
perishable character as a whole is assured. Of a carnal
commandment =" that in which the law finds expres-
sion," or of which it consists, a commandment " which has
flesh for the matter it deals with," descent from flesh, purity
of flesh, "exclusively related to what is earthly and natural"
(ix. 10 ; xii. 9), therefore essentially weak, provisional, sub-
ject to death, as indeed it commits the office to flesh-
clothed, 1. e. dying men, the very opposite of the power
of an endless life. Over against this law, which involved
" a ceaseless change of the priestly office, there is here a
spiritual energy working from within," a life independent
of all limitations, continuing forever (8, 17, 24), " end-
less " (lit. indissoluble), absolutely indestructible, admit-
ting of no succession. Since this indissoluble life is not
only the characteristic of His priestly office, but the ground
on which He entered upon it, it makes Him a permanent
bearer of the office, which is henceforth subject to no
possible change. Christ's life continued unchanged in
essence, even through the experience of mortal dissolution.

"^ " There ariseth," " who ' .is 1 een made : " the certain fulfihiient of the
divine promise is put in the pres., what has become a fact in the perf., ii.
17; iii. 2.

VII. i8, 19.] CHAPTER VII. 353

He died, but in the very extremity of death, He Hved by
the eternal spirit (ix, 14; John xi. 26). That "there
ariseth another priest," whose office rests on no external
prescriptions, but " on the spiritual basis of His own abso-
lute personality and its inward living power," is the very
thing attested concerning the priesthood of Christ by
the psalm quoted. It is witnessed (cf. 8) by the Scrip-
tures, i. e. both the eternity and the distinct character of
priesthood are thus " witnessed," a testimony well under-
stood by the readers and forming the central theme of the
Epistle.

That declaration of God concerning this new and eter-
nal priest involves as its logical result two " wondrous
consequences,'' an annulling of the former law, and a
bringing forward of a better hope.

18, 19. For there is a disannulling of a foregoing commandment because
of its weakness and unprofitableness (for the law made nothing perfect),
and a bringing in thereupon of a better hope, through which we draw nigh
unto God.

That promise makes null and void the " carnal
commandment" (16), on very good grounds, for it
was impotent and unavailing, but it at the same
time brings forward a better hope, through which we
draw nigh unto Qod.i Is = there followcth, from
Ps. ex. 4. The radical change ^ has two parts, a negative
and a positive, a disannulling, or setting aside, and a
bringing in. Commandment corresponds with hope,
weakness with better, unprofitableness with through
which we draw nigh unto God. For goes back to 15, '* it
is yet more evident," etc. The conclusion there pointed

^ liiv and 61 divide the sentence into two corresponding clauses, each
connected with ylvfrat.
2 fiiTadeaic, 1 2.
2 a6i:Ti/air and tTreiaayuyt/.
23

354 EPISTLE TO THE HEBREWS. [vii. i8, 19,

to respecting the appearance of a priest on a new line, is
a direct annulment of the previous system. Westc. :
" That conclusion is confirmed by the decisive fact that
the promised priesthood is not only distinct from the
Levitical but also irreconcilable with it, exclusive of it ; so
far, that is, that the Levitical priesthood has no longer any
ground for continuance when this has been established."
A disannulling.! A foregoing commandment (cf. 16), one
going before, earlier (i Tim. i. 18 ; v. 24), implies not only
priority of time, but a connection, foregoing,^ preparatory :
the older commandment, which has to do with a previous
or past institution I'crsus the better hope which concerns
what is future. Because of its weakness . . . Its ab-
rogation was due to its inherent impotence and useless-
ness. It brought no relief to the conscience, was unpro-
ductive of spiritual results, incapable of conferring sal-
vation. For the law, summed up in the ordinance of the
priesthood that was done away in Christ, perfected noth-
ing, brought nothing to its goal (11), was inadequate for
the attainment of man's destiny (ix. 23), whereas the
Gospel is "the power of God" (Rom. i. 16; viii. 3; i
Cor. i. 18, 24). Another result forecast by the psalmist is
"the bringing in of a better hope " than that offered by
the commandment. By bringing forward this new priest it
not only does away with the law but brings in something
better. God does not shut us up in a vacuum, never
takes away aught without imparting something better.
Better, superior, preferable. It is a superior hope " in
that it lays hold of and essentially possesses the prom-
ised perfection" (vi. 19; iii. 6). Westc: " the compari-

'^ aderr/aic, ix. 26; aOe-s'iv, x. 28; Gal. ii. 21 ; iii. 15; I Tim. v. 12, " the
objective abrogation."

2 TTpoayovaa.

3 'tTveiaayuyfi, cf. Trpodyovaa, iS, importation. iV' before itg-ay = something
added to another element.

vii. 20-22.] CHAPTER VII. 355

son is between the commandment characteristic of the Law
and the hope characteristic of the GospeL" This hope,
or prospect, accomplishes in truth and reahty what the
" commandment " had done only in type and shadow,
it is the means through which we draw nigh unto God
(J as. iv. 8). This phrase is commonly used of the priests
(Ezek. xix, 22 ; Lev. x. 3 ; Ezek. xlii. 13 ; xliii. 19), who
alone could approach God, the privilege now of all Chris-
tians. The Holy of holies was, under the law, barred,
against the people, now the true Holy of holies is free
to all. For in virtue of our " better hope " all believers
are priests (i Pet. ii. 5, 9; Rev. i. 6 ; v. 10; xx. 6),
and have therefore communion with God. " Hope en-
ters within the veil and carries believers with it." The
power of an infinite life, inherent in their High Priest,
imparts itself to them, so that what was unattainable
through the command is realized by the hope, fellowship
with God (Rom. v. 2), the end aimed at.^ Access to the
throne of grace is absolutely free. The intervention of
a privileged or mediating class means a return to the
bondage of the Law.

This change of priesthood also makes Jesus " the surety
of a better covenant," inasmuch as God's oath in His
appointment solemnly puts beyond recall the covenant
which proclaims this better hope.

20-22. And inasmuch as it is not without the taking of an oath (for
they indeed have been made priests without an oath ; but he with an oath
by him that saith of him,

The Lord sware and will not repent himself,

Thou art a priest for ever) ;
by so much also hath Jesus become the surety of a better covenant.

And connects the first clause with 19. Lit. : "And by
as much as this did not happen," i. e. the introduction of a

1 TEktliiCir, X. I(); Eph. ii. 6.

356 EPISTLE TO THE HEBREWS. [vii. 20-22.

better hope. 20-22 constitute one sentence: "and in-
asmuch as not without the . . . oath," forming the
antecedent, "by so much also hath Jesus," etc., the con-
clusion, everything else being parenthetical. Not with-
out ... an oath. This prophetic transaction (Ps. 1 10),
which commits to Jesus the priesthood, receives additional
dignity from the divine oath by which it was solemnly
sealed, making it immutable. Ordinarily the oath is
taken by him who receives a commission, here by God
who gives it, in order to insure the irrevocability of
His purpose. What was already secure beyond perad-
venture is made yet more secure by Jehovah's oath.
Westc. : " Man's weakness no longer enters as an element
into the prospect of its fulfilment. The permanence of
a covenant which rests upon an oath is assured." (Cf.
vi. 16-20.) For they indeed . . . This elaborate paren-
thesis draws a contrast between the priests of the law and
the priest of the promise, so far as the former were " made
priests without an oath," the latter "with an oath."
Have been made priests. The periphrastic perf. (in the
Greek) " marks the possession as well as the impartment
of the ofifice ; they have been made priests and they
act as priests." It is characteristic of their priesthood
that it lacks the oath. On the appointment of Aaron
and his descendants the Scriptures make no mention of
one, whereas Christ's appointment was made " with an
oath." His priestly function has the very highest sanc-
tion, the oath of Him who never changes or repents.
" The stress laid upon the oath suggests the contrast be-
tween 'the promise' and 'the law' (Gal. iii. 15 ff.).
The latter is an expression of the sovereign power of God
who requires specific obedience : the oath implies a
purpose of love not to be disturbed by man's unworth-
iness." An oath by him that saith of (to) him, The Lord

VII. 20-22.] CHAPTER VII. 357

sware . . . i. e. by the mouth of the Psahnist. The
former half of the quotation is said " concerning " Christ,
the latter half is addressed directly " to " Him.^ By him,
the speaker in the basic passage. Note who it is that
binds Himself by the most inviolable form of obligation,
Jehovah, who is everywhere the speaker in the Scrip-
tures, which, by whomsoever spoken, are the word of
God. What an absolute assurance of salvation this gives,
for He will not repent (Rom. xi. 29; Num. xxiii. 19; i
Sam. XV. 29). According to the order of nelchiz=
edek, is wanting in some Manuscripts and ancient ver-
sions. The author abridges quotations elsewhere (cf. x.
16 f., with viii. 8-12, and x. 8 f. with x. 5-7), and the
transition to the conclusion is made smoother by the
omission of what has become familiar. By so much also
(cf. 20) is the covenant of which Jesus has been made
the surety, a better one. The sudden introduction of
the new term " covenant " may have been suggested by
Matt. xxvi. 28, since "the thought of Christ's priesthood
is necessarily connected with the history of His pas-
sion." It corresponds with " the better hope," and may
have been brought forward as the security or ground for
that better hope. It also prepares the way for the main
discussion of that theme (viii. i — x. 18). "Covenant,"
or, testament. The scheme of redemption combines
both ideas, each inclusive of the other. The rendering
most satisfactory here and generally in the Epistle is that
of a testamentary dispensation which becomes binding
by the death of its author. The surety, or sponsor, one
who pledges or offers himself as security for what is con-

1 Trpof avTov has a double sense, i. 7.

2 (Jm&A/KJ/ may = covenant, "a gracious dispensation of promised mercy
on God's part toward man ; " or = a testament, a disposition or arrange-
ment in behalf of another by a last will or testament.

358 EPISTLE TO THE HEBREWS. [vii. 23-25.

tained in the covenant. Christ became this by His sworn
appointment as priest. His own person is ma(de the
voucher of a new covenant, and by His incarnation, hfe,
death, resurrection, and now by His majestic session and
intercession at God's right hand, He is surety for the
validity of the covenant of grace, a personal security for
its continuance and completion. His death, so far from
invalidating it, serves only to make it more inviolable. In
Him our hope sees itself accomplished. "All He has ob-
tained was obtained for us. He exists and lives for us
eternally. His indissoluble life as priest and King is the
indissoluble bond which unites us to God, and assures us
of the endurance of this blissful fellowship " (Del.).
Jesus, the historic God-man, emphatically at the end (in
the Greek) (ii. 9; vi. 20), the surety for what is secured
to us by the new dispensation (19, 25, 26).

What a contrast is again presented by the number of
Levitical priests, successively required by the intervention
of death, while Jesus, because of His abiding evermore,
hath a priesthood which does not pass to another (viii.
16).

23-25. And they indeed have been made priests many in number, because
that by death they are hindered from continuing : but he, because he abideth
for ever, hath his priesthood unchangeable. Wherefore also he is able to
save to the uttermost them that draw near unto God through him, seeing
he ever liveth to make intercession for them.

Have been made priests, and that in numbers. The
continuity of the ofifice is secured only by a multitude
of priests, an endless succession, not by a personality.
It did not devolve on Aaron personally, but on his
house, each high priest transmitting it in turn to his
successor, while with Christ, the one ever-living priest, it
is a personal tenure, held absolutely, inalienably. The
high priest was both the representative of the entire

VII. 23-25.] CHAPTER VII. 359

priesthood and the type of Christ. Hindered from con=
tinuing, sc. in life versus " He ever hveth (25). Some,
sc. in the priesthood. Death cut short the priesthood,
causing it to pass to another. As death would not suffer
the incumbents to continue, the Levites represented a
priesthood which ever shifted from one to another,
while Jesus (xvi. 22), whose priesthood is founded on
His everlasting continuance, holds the office without a
successor. The prince of life, the conqueror of death,
abides forever (28 ; John viii. 35 ; xii. 34 ; xxi. 22 f. ; i Cor.
XV. 6), and since His life stretches out into eternity He
will forever fulfil His office. Jesus will have no suc-
cessor. ' Christianity is the final religion. Unchangeable.'^
His immortality versus their mortality, finding expres-
sion in His priesthood, renders it inviolable. It is His
alone, " open to no rival claim, liable to no invasion of
its functions." Del. : " As His life is henceforth ab-
solute and without end, so He holds His priesthood as
something inviolate, interminable, unchangeable."

Wherefore also he is able to save, the glorious
result of His abiding forever. The eternal priest with
His eternal priesthood is able to meet the requirements
of the office, save completely them that draw near unto
God through him. " He is able," all power in heaven and
earth is His (Matt, xxviii. 18; xl. 27; Ps. Ixxxix. 19) ;
to save (i. 14; ii. 3, 10; vi. 9; ix. 28; xi. 7), the specific
work of Christ, to deliver from sin (ii. 18), to rescue
from its consequences, and to bring us into communion
with God. It corresponds to "perfect " (xi. 19). To the
uttermost,^ = completely, having the idea of degree,

^ The intransitive sense of awdpaftaTo^, " untransmitted," is denied by
most expositors.

2 £(f TO TravTE?Jc, perfectly, completely, f'f tu 6t7/vEKt(, vii. 3; x. i, 12, 14,
= continually, perpetually.

360 EPISTLE TO THE HEBREWS. [vii. 23-25.

not time, may be connected with "able" or with
"save." His saving is complete. Del.: "Christ is
able to save in every way, in all respects ; so that
every want and need, in all its breadth and depth, is
utterly done away." Verily " a better hope " (19) is here.
That draw near unto God through him = " through which
we draw nigh unto God " (19). The approach to God is
by faith in the person, word and work of Jesus, and those
making this approach have salvation (John xiv. 6 ; x. 9 ;
vi. 37). How this approach to God is mediated through
Jesus is elucidated (chaps, viii.-x.). Seeing he ever liveth,
repetition of 24, from which the conclusion (" wherefore ")
is drawn — in order to dwell farther on the argument.
To make intercession is the purpose of His ever-abiding,
ever-living existence, as it is the effectual potency result-
ing from it (ii. 17). "The very end of Christ's life in
heaven is that He may fulfil the object of the incarna-
tion, the perfecting of humanity." From that life tri-
umphant over death proceeds the power to save, and its
whole activity is expended in mediatorial interpositions
(Rom. viii. 34; i John ii. i). Whatever believers may
need in each circumstance of effort, conflict or suffering,
receives effective advocacy by their royal Priest, who
ever lives for them. " His very presence before God in
His humanity is in itself a prevailing intercession." For
them, in their behalf, as individuals and as a church,
" for the one because for the other." He bears them
upon His heart when He goeth into the holy place (Exod.
xxviii. 29). His intercession is one eternal act — not a
series of acts. His person, His great self-sacrifice, pleads
continually. His presence at the right hand of God
(iv. 14 ; ix. 24) has infinite meaning for us.

Having exhausted the typical ideas derived from the
mysterious priest-king, the author has at the same time

VII. 26-28.] CHAPTER VII. 361

already passed from Melchizedck to the loftiest function
of the Aaronic priesthood when he represents the death-
conquering life of Christ as spent in ceaseless mediation.
Of course the whole Mosaic system was a shadow of
Christ, and as Melchizedck himself, so the line of Aaron,
served a copy and a shadow of the heavenly things.
No one character, however great, could fully combine,
in figure, all the gracious traits of Christ, no one type
" shed all His glories forth." Melchizedck showed in-
deed in various ways the distinction of Christ's priest-
hood from Aaron's and its pre-eminence, but no other
priestly functions than blessing and tithing are ascribed
to him. Furthermore, he is spoken of only as priest, not
as high priest, more stress being laid on his personality
than on his office. In all that relates to the sacrifice of
Christ, to His mediatorial office in' general, on earth and
in heaven, Aaron with his successors offers the specific
type, especially in the functions of the high priest on the
day of atonement. Hence to the image obtained from
the characteristics of Melchizedck, there is now added
the antitypical and antithetical relation of Christ to
Aaron. The direct comparison with Aaron concurs
with the typical import of Melchizedck in showing the
pre-eminence of Christ's priesthood over Aaron's.

26-28. For such a high priest became us, holy, guileless, undefiled,
separated from sinners, and made higher than the heavens ; who needeth
not daily, like those high priests, to offer up sacrifices, first for his own sins,
and then for the sins of the people : for this he did once for all, when he
offered up himself. For the law appointeth men high priests, having
infirmity ; but the word of the oath, which was after the law, appointeth a
Son, perfected for evermore.

For such a high priest became us. Glancing back-
ward to 1-25, recapitulating all the references pre-
viously made to Christ's High Priesthood (ii. 17 ; iii. i ;
iv. 14; v. 10), and stating the inferences they yield (27),

362 EPISTLE TO THE HEBREWS. [vii. 26-28.

the author declares the fitness of Christ to be our High
Priest and proceeds (vii. 28 — ix. 16) to bring out the
super-Aaronic excellence of Christ's priesthood. The
conclusion aimed at throughout, " this He did once for
all, when He offered up Himself," is the heart of the
Gospel. Precisely such a High Priest as the one just
delineated was adapted to us, one possessing attributes
the very opposite of the deficiencies of those high priests
who must first offer up sacrifices for their own sins. Holy,
guileless . . . ideas implied in the particulars already
given. -^ Became 2 us, answered our condition. One pos-
sessed of such attributes, presenting such a contrast to us
yet making common cause with us, such a one, being
what He is and where He is, occupied in ceaseless inter-
cession, is just the High Priest suited to our need. No
one could be better fitted to act as mediator for sin-
ful, tempted, weak and struggling souls — an inspiring
view of the matchless adaptation of Christ to our needs.
" Hol}^, guileless, undefiled," unique personal perfections :
in relation to God holy, in relation to men guileless, in
spite of contact with the world undefiled.^ In contrast
with the Levitical priesthood, which " needeth daily to
offer," etc.. He is holy, in a perfectly harmonious relation
to God; "guileless," in His relation to men unreservedly
good and gracious, without sin (iv. 15); "undefiled,"
"both undefiled in fact and incapable of defilement"
(cf. Lev. XV. 31 ; xvi. 4), absolutely immaculate, like fire,
which purifies other things without itself contracting im-
purity (Jas. i. 27 ; I Pet. i. 14 ; cf. xiii. 4). Separated

1 Toiovroq points accordingly backwards and forwards, viii. i.

2 ETrpeTreiv, ii. i o.

^ " Holy " not ayiug, but baioc, " expressing destination," character ; this
used predominantly of persons, that equally of persons and things. God
is ayiog = that which He is absolutely ; baiog = that which He shows Him-
self to be in special relation.

VII. 26-2S.] CHAPTER VII. 363

. . . higher than the heavens. The two attributes
combined into one by and point to tlie issue of His
earthly life, a position mediated historically, while the
first three of the series express personal qualities. The
perfects denote the permanent issue of His life, forever
withdrawn from contact with evil men, and lifted into
the uncreated heaven of the divine nature, where as a
supermundane being He fulfils His office. His com-
plete separation from sinners (John xiv. 30) was openly
established by His victory over death and ascension to
God (John vii. 32-36; Is. liii. 8). " Made higher "= raised
higher, elevated above the limitations of sense. In that
exalted state (iv. 14; v. 9) He ministers in our behalf
(Mark xvi. 19; Luke xxiv. 51, etc.). Del.: "The first
three attributes describe Jesus in His high-priestly
character as antitype of Aaron, the last two the
supercelestial exaltation of His royal priesthood, in
which He is the antitype of Melchizedek, and has not
only all enemies but ' all heavens ' beneath His feet."
Who needeth not. With the attributes just given, and
separated so far from sinners. He has no necessity to
bring daily an offering for His own sins. All His offer-
ings redound to us. Daily. Why should " daily " be
applied to the specific offering which the high priest
made " annually " ? The solution is found again in the
attribute " He ever liveth to intercede for us." His
high-priestly office is fulfilled " daily," constantly, " for-
ever," and not only on one day of the year. Daily,
continuously, forever, He appears before God as the
atonement for the sins of the world, but this does not
require a daily atonement for Himself as would be the
case under the Aaronic priesthood. Did His priesthood
rest upon aught else than His intrinsic personal perfec-
tion, He w^ould have necessity to fit Himself beforehand

364 EPISTLE TO THE HEBREWS. [vii. 26-28.

to discharge priestly offices, as was the case with the
high priest on each occasion of his appearance before
God.^ Another solution is given : The daily service of
the priests was summed up in and interpreted by the
special high priestly service on the day of atonement.
The writer may combine accordingly into one expression,
the great culminating annual atonement of the high
priest and the daily offerings of his subordinates in
which he often joined. All priestly functions were parts
of one symbolical system, and it is that system which is
contrasted with the Gospel. First for his own sins, and
then, the order on the day of atonement (Lev. xvi. 6 ff.).
For this he did once for all. This statement is limited
to " then for the sins of the people," what the high
priest offered for them. For Himself Christ needed
no expiation whatever. His absolute freedom from sin,
assumed throughout the Epistle, has just been expressed
(26). Del. : " The sacred writer's mode of expressing
himself here does not even admit of the question being
raised, whether in the once-made self-oblation of our
Lord there is so much as a distant analogy to the offer-
ing of the high priest for Himself." Such an inter-
pretation would fix the stamp of falsehood on all the
rest of Scripture, and contradict the fundamental idea
of the sin-offering, to wit, that " the only possible
atonement for the sinful is that made by the Sinless."
Whatever difficulties may arise from this phraseology,
two things do not apply to our Lord: He does not daily
repeat the sacrifice, and He does not offer it first for Him-
self. HOLTZli. refers once more to the intercession, the
eternal aim of His life. " His intercession for us, which
means the same as His atonement, He accomplished once
for all when He offered up Himself." But the interces-

1 DeW.; Ka(?' yiiepav = dia-iravro^.

VII. 2(5-28.] CHAPTER VIL 365

sion (25) is represented as continuous (pres.), His self-of-
fering as past (aor.). The latter is a historic occurrence
rendering new attempts superfluous, the former is a
ceaseless activity based upon the latter. When he offered
up himself. As the Aaronic high priest presented a sacri-
fice for all the sins of the whole congregation, so our
Lord made once for all an all-inclusive offering, complet-
ing the atonement for all sins, for all the world (i John
ii. 2), for all time, by the one act of His self-sacrifice. The
victim He presented to God was His own spotless,
theanthropic person. " He offered up himself," the Lamb
of God that taketh away the sin of the world. The
tragedy on the Cross was a great high-priestly vicarious
act, the most momentous act in time, the act on which
turn the eternities. For the first time Priest and Sacrifice
are identified, '' but the note once struck is continually
sounded again" (viii. 3; ix. 12, 14, 25 f.; x. 10, 12, 14;
Eph. v. 2).

For the law . . . explanatory of the contrast be-
tween the high priest's sacrifices for his own sins, and
Christ having no need of this — a recapitulation of 26 f.
This supreme atonement " once for all " brings out the
contrast between the priesthood of the law and that fixed
by the oath. Having infirmity corresponds with " his
own sins," a Son, perfected . . . with " who needeth not
daily." Note also " the law " versus " the word of the
oath," "men" zrrsifs " a Son." The law of Moses is
meant (vii. 11-19; v. i). The word of the oath (vii. 20;
Ps. ex. 4) came later, in David's time, bringing in a better
hope, prospectively superseding it, and confirming the
promise which, antedates the law (Gal. iii. 17). The irre-
vocable word of the oath outweighs the law, which itself
was subservient to it and provisional. " Having in-
firmity " = human limitations as well as sinful impcrfec-

366 EPISTLE TO THE HEBREWS. [vii. 26-28.

tions (v. 2). This rendered necessary the constant repeti-
tion of sacrifices for themselves, while Christ's absolute
freedom from sin gives an all-sufificient, all-embracing efifi-
cacy to His sacrifice. Perfected (ii. 10 ; v. 10), " through
the experience of a true human life." Westc. : " The
complete idea of the person of the High Priest of the
new dispensation is thus gained before His work is un-
folded in detail."

The crowning feature, i. e. the scene and the conditions
of His priestly work, toward which the whole discussion
converges, is now developed and enforced (viii. i-x. 18).

■ CHAPTER VIII.

There is given a general view (i) of the sanctuary in
which Christ's priestly service takes place (i-6), and (2)
of the covenant which it administers (7-13), both corre-
sponding with the dignity of His person, both of them
heavenly, spiritual and real.

1-6. Now in the things which we are saying the chief point ts this : We
have such a high priest, who sat down on the right hand of the throne of
the Majesty in the heavens, a minister of the sanctuary, and of the true
tabernacle, which the Lord pitched, not man. For every high priest is ap-
pointed to offer both gifts and sacrifices : wherefore it is necessary that this
high priest also have somewhat to offer. Now if he were on earth, he
would not be a priest at all, seeing there are those who offer the gifts ac-
cording to the law; who serve that which is a copy and shadow of the
heavenly things, even as Moses is warned of God when he is about to make
the tabernacle : for, See, saith he, that thou make all things according to
the pattern that was shewed thee in the mount. But now hath he obtained
a ministry the more excellent, by how much also he is the mediator of a
better covenant, which hath been enacted upon better promises.

The chief point, the main point in regard to things
here spoken of. The Greek has been rendered summary,
outcome, result, but the discussion proceeds to entirely
new points, the highest of which is Christ, exalted and
enthroned, acting as Priest for us in the archetypal sanc-
tuary, on the right hand of the throne of the Majesty.
All previous references to His priesthood (ii. 9, 14 f., 17,
18; iv. 15 f.; V. 9; vii. 19, 22, 25) culminate in the ex-
alted sphere for His high-priestly service. His good of-
fices in our behalf are rendered before the great white
throne. The subject follows after the colon, and ''chief

367

368 EPISTLE TO THE HEBREWS. [viii. i-6.

point " is predicate to that to which it is prefixed (1-3).
The sanctuary in which such a high priest officiates con-
trasts with that of the Levitical high priest's, not only as
substance with shadow, the reaHty with the copy, but also
as a sanctuary of God's building with that built by men.
" Such a High Priest " may be retrospective (vii. 26), or
prospective (i, 2), or both. Who sat down (x. 12 ; xii. 2 ;
cf. Ps. 1 10). He, the eternally perfected One, by virtue of
His essential being and of the oath appointing Him, took
His seat on high as sovereign of His kingdom. His kingly
dignity shines forth in the exercise of His priestly office
in heaven. Our High Priest is Himself God, the Son
(Rom. viii. 33 f.), and in the application of His sacrifice
sits on the throne On the right hand, not local, but
implying absolute power, equal participation in the
divine glory. After gaining a full view of the significance
of the statement, the writer repeats i. 3, but in yet
loftier terms, to emphasize His transcendent royalty :
throne of the majesty = " made higher than the heavens "
= " perfected forevermore," the climax of all parallel
clauses. In the heavens connects with "who sat down "
and not with " majesty." A minister. Surprising an-
nouncement ! On the throne of majesty, yet serving.
Christ sits as servant on the throne, serves while He
reigns. Specifically " a minister " ^ performs priestly
functions. Christ's exaltation and power are made subser-
vient to human salvation. He reigns that He may save,
i. e. fulfil His priestly office. To what a dignity this
elevates our fallen humanity! The sense of "minister"
here is fixed and explained by 3. HOLTZII. : " One quali-
fied to offer sacrifices." What the high priest does in a
figure within the Holy of holies. He effects absolutely as a

1 /Lii-oiy)} Of = " the standing designation of tlie priest as minister of
Jehovah," Is. Ixi. 6; Jar. xxxiii. 21 ; Neh. x. 40.

VIII. 1-6.] CHAPTER VIII. 369

minister of the sanctuary, i. e. the real one in heaven.
Tabernacle is distinguished from it by a more general
sense, though the two are closely connected (ix. 11, 12),
And is explanatory. The local boundaries and partitions
of the earthly type are not transferred to the heavenly
archetype (Rev. xv. 5), although the immediate presence
of God may be distinguished from the scene of His manifes-
tation to angels and spirits. " The holies " ^ (" sanctuary ")
certainly designates the house of God as to its character-
istic idea and essence (Is. vi. 3). The true, the real, the
original versus its imperfect copy. This actually is what
it is called, the eternal mansion of God (cf. ix. 24). The
designation of God's earthly dwelling is applied to the hea-
venly abode in which Christ's priestly offlce is discharged,
which the Lord pitched, not man. What another taber-
nacle that ! The " tabernacle " was of the nature of a tent,
hence " pitched " (Exod. xxxiii. 7). Its counterpart is not
the work of human hands (ix. ir, 24). Its builder and
maker is God (xi. 10). Heaven itself is a creation of God,
the Maker of all things visible and invisible. With this
emerges the new point of pre-eminence : Christ's action as
Priest. For every high priest explains why Christ is en-
gaged in priestly functions. To present offerings is the
specific official business of every high priest. Wherefore,
this being the case, every high priest receiving his
appointment (v. 1-6) for this purpose, this high priest
(i, 2) must of necessity also have somewhat to offer.
To speak of Christ as High Priest would be meaningless
did He not have an offering. He must have something
which justifies His appearance in man's behalf in the
high court of heaven, an offering at His disposal, gifts

1 riyv ayiuv not = of .saints, of holy things, or holy offices. Throughout
the epistle, ix. 8, 12, 24, 25; x. 19; xiii. 11 — excepting ix. 3, it means the
Holy of holies.
24

370 EPISTLE TO THE HEBREWS. [vni. i-6.

and sacrifices (v. \)} 3-6 is proof of 1-3. What the
mysterious " somewhat " is, the writer leaves to his
readers. He mentions (vii, 27 ; ix. 14, 25) " His
blood " ; (x. 10) " His body." They, it is assumed, will
bear in mind that He is a "minister" in heaven, and
that His presentation of the Sacrifice there corresponds
to the high priest's presentation of the sacrifice in the
sanctuary. The death on the cross which made expia-
tion once for all, needs to be applied (presented) before
the throne above, and that is a continuous, a perpetual
act. All is rendered clear by the symbolism on the day
of atonement : the slaying of the victim, an oblation on
the altar, the burning of the body without the camp, and
the sprinkling of the blood before the mercy-seat. The
first three transactions were fulfilled on Calvary, while
the other distinct pontifical action, the bearing of the
sacrificial blood into the Holy of holies, finds its antitype
in the entrance of Jesus, "by His own blood" (ix. 25),
into the presence of God. The acts without the most
holy place and the act within were correlate, all consti-
tuting one supreme act of expiation. With the blood of
the victim slain at the altar as a condition, the high
priest entered the most holy place for the purpose of its
presentation. So the yielding up of Christ's life and the
presentation to God of that life as yielded up are in-
separably linked (Phil. ii. 8-10), but the latter is a con-
tinuous act, a perpetual expiatory application. "Once
for all " shed on Calvary, " once for all " brought into
heaven, the blood of Jesus crimsons forever the great
white throne. The crucifixion in its result on the divine
government is the most momentous event in history.
The sceptre of the universe is swayed from the cross.
The Lamb reigns. Thus is shown the necessity for

1 The action of the XzLTovpyhq = keirovpytlv = Trpoa<j)Epdeiv dupa Kal dvalag.

VIII. 1-6.] CHAPTER VHI. 371

Christ's death. In order to be a High Priest He "must
have somewhat to offer," and He cannot enter into the
presence of God for His people with any offering less
than Himself.

And so He must have a place of approach, which ful-
fils the earthly type of the Holy of holies. This solves
the mystery of His absence from His people. The dis-
charge of His priestly functions requires that He be with-
drawn from His people, like the high priest when he
applied the blood to the mercy-seat. The absence of
Christ is now shown to be, like His death, an essential
part of the fulfilment of our hope. Did Christ continue
on earth He would not be a priest at all, still less high
priest. The law would debar Him from the priesthood.
There are those on earth who offer the gifts, made such
by the law (vii. 14). Since then the priestly functions of
Christ must be performed somewhere and the law forbids
this here, they must be discharged in another sphere, i. e.
in heaven (2). His expiatory death occurred, indeed, upon
earth — as the slaying of the goat was witnessed by the peo-
ple— but the proper consummation of Christ's priesthood
takes place in heaven. He was never called priest when
on earth, and was never known as such until our Epistle
gave us this view within the veil. According to the law
may connect with the antecedent or the relative clause.
Who serve, lit. "who indeed serve," who in their ca-
pacity as priests on earth serve a copy and shadow of the
heavenly things. They were appointed to represent in
picture or drama something higher. The shadow points
to the sun in the heavens. Serve, 1 here of priestly sacri-
ficial service. The priests, in harmony with the shadowy,
unsubstantial nature of the whole ritual, are simply en-
gaged in this roll — an air of depreciation (xiii. 10), yet

1 XarpEveiv refers to divine service in general.

372 EPISTLE TO THE HEBREWS. [viii. 1-6.

the great and divine purpose subserved by them is rec-
ognized. " But, forasmuch now that the true High
Priest is come, the dignity of the legal priesthood fades
away, so the tabernacle itself . . . sinks to the position
of a mere pattern and shadow." ^ Of the heavenly
things. Some : " the heavenly sanctuary " ^ (ix. 23, 24).
Others: "The ideas of the divine presence and the real-
ities of heaven." The earthly sanctuary is but the
shadow of heaven, its worship a symbol of what is real-
ized in Christ (6; x. i ; John i. 17). For, see, saith he,
that . . . according to the pattern, the Scripture proof
that the Mosaic system was not an original. Moses was
instructed to make a copy, a figurative representation of
spiritual realities (Exod. xxv. 40 ; Acts xvii. 44). For,
belongs to the argument, not to the citation. Is warned.
The original is used in the active primarily of giving a
formal answer to an inquirer, then of giving an authorita-
tive (divine) direction generally ; in the passive of the
person who receives such direction, or divine revelation
(xii. 25 ; Matt, ii, 12, 22 ; Luke ii. 26; Acts x. 22 ; xi. 7).
Westc. : " All had a prescribed character and a divine
meaning." " Saith He," the oracle, God Himself (Exod.
xl. i). According to the pattern = follow accurately the
pattern, the original model seen by Moses. Many ex-
positors : Moses had a vision of the heavenly sanctuary,
an apprehension of it which, under divine guidance, en-
abled him to reproduce it on earth. He accordingly did
not produce a copy of a copy, but a structure fashioned
(Acts vii. 44) after the original revealed to his vision.
The impression flashed upon his inward eye he trans-

1 i-rroSeiy/ia, cf. Seixdivra = an outline, draught, imperfect copy. CKia
emphasizes yet more its imperfection.

2 Tuv eTTOVfjaviuv, 2.

VIII.' 1-6.] CHAPTER VIII. 373

latcd into the visible form of the tabernacle, ministered
in by the Levitical priests.

Christ's priesthood pertains not to this " copy." It
has to do, not with the shadow of heavenly things, but
with the substance, the realities themselves. Disqualified
for being a priest on earth, He has obtained a priest-
hood,^ a sacerdotal function, as far exalted above the
existing priestly service as the new covenant is superior
to the old, and its superiority is attested by its superior
promises.

But now, logical, not temporal, antithetical to \? " If
He were on earth " a certain result would issue, but He
is not. He has obtained a supermundane ministrj^ a
ministry the more excellent^ by how much also he is
the mediator of a better covenant. " Also," an addi-
tional proof of its supernal dignity. Not only is His
priestly ministration in heaven, but its superiority is
"also" logically involved in the superiority of the cove-
nant He mediates. Covenant and priesthood correspond
(vii. 22). Each in turn exalts the other. The better the
covenant the greater the priesthood ; the higher the rank
of the priest the better the covenant. The priesthood
is the potency, the covenant is the operation of the
potency. Here Christ is mediator, there " surety," "* a
more general term. " Both point to a sphere beyond
that of the Levitical priests." They served to maintain
the covenant relation, to remove disturbances thereof,
" whereas Jesus is both founder and finisher as well as
conservator of the N. T.," combining in Himself as anti-
type both the offices of Aaron and of Moses, the latter

1 XeiTovpyia. ^ el fih ovv 7't-rsus vinu fV.

3 (haipopurfpa^, i. 4. The term " recognizes an exceptional excellence in tliat
which is surpassed." The contrast is with 5.

374 EPISTLE TO THE HEBREWS. fviii. 7.

being the mediator of the O. T. (iii. i). Jesus proclaimed
the new covenant, made the offering by which it was
established and sealed, and forever administers it, stand-
ing between the contracting parties, uniting them into
fellowship. Which hath been enacted, lit. " which in-
deed," "such that it is," this covenant with its treasures,
resting upon better promises, has become a fixed law.
The Gospel is not only the fulfilment of the law,^ it
has all the force of law (10), supersedes all law. It is
the law of faith versus the law of works (Rom, iii, 27 ;
viii, 2; ix. 21), Every revelation which ordains and
regulates the relation of God to His people, everything
in God's universe, comes under the reign of law. Better
promises : those given in the following inspired descrip-
tion, comprehending the spirituality and efficacy of the
new relation (10, 11), which springs from complete forgive-
ness (12) and meets all the longings and needs of lost
men. These promises are "better" pre-eminently be-
cause they are sure of fulfilment (Rom. viii. 3). " Prom-
ises," it is said, " because they find their realization by
man's appropriation of Christ's priestly work."

7. For if that first coziotant liad been faultless, then would no place have
been sought for a second.

If that first ... in distinction from a second, proof
that the first covenant to which the readers clung so
tenaciously is to be surpassed. Were it free from de-
fect, as good as it could be, did it attain the end to
which it points, i. e. bring about perfection (vii. 1 1 ff.,
19), there would have been no occasion to seek after a
second one side by side with the first. The end of a
covenant is the realization of its promises, and these prom-
ises could not be better if the first covenant had con-
tained the best. By their own language relative to a new

1 vtvoiiotitTT/Tai vii. II.

VIII. S-I2.] CHAPTER VIII. 375

covenant, the prophets recognized the imperfect and tran-
sitory character of the Mosaic system, and witnessed to
the superiority of the new order over the old. Then
would no place have been sought -= there would have
been no place for a second, and a second would not have
been sought. Not the covenant was sought but " the
place for" it, the circumstances under which it could be
realized. The first one being yet in full force there was
a searching for something more. Westc. : " The feeling
of dissatisfaction, want, prompted to a diligent inquiry;
and to this the words addressed to Jeremiah bear wit-
ness." Amid the overthrow of the old system, men
were seeking for something better from the prophet Jere-
miah. There is suggested, also, the idea of awaiting the
set time, the historic manifestation of the better things
expected. VON SODEN : since a covenant is concluded
by offerings (ix. 16-22), and since offerings required a
sanctuary, "a place" must be "sought," because on earth
there was no room for it (viii. 4). Where the place is
found, is indicated (viii. i), and fully described (xii. 22 f.).
Herewith follows the prophetic word as to the admitted
defects of " that " covenant and the divine purpose to
supersede it.

8-12. For finding fault with them, he saith.
Behold, the days come, saith the Lord,
That I will make a new covenant with the house of Israel and with

the house of Judah ;
Not according to the covenant that I made with their fathers
In the day that I took them by the hand to lead them forth out of the

land of Egypt ;
For they continued not in my covenant,
And I regarded them not, saith the Lord.

For this is the covenant that I will make with the house of Israel
After those days, saith the Lord ;
I will put my laws into their mind,
And on their heart also will I write them :
And I will be to them a God.

376 EPISTLE TO THE HEBREWS. [viii. 8-12.

And they shall be to me a people :

And they shall not teach every man his fellow-citizen,

And every rnan his brother, saying, Know the Lord :

For all shall know me,

From the least to the greatest of them.

For I will be merciful to their iniquities,

And their sins will I remember no more.

We^^e there no finding fault with that first covenant,
no other would have been thought of ; but there is
finding fault, by Jehovah Himself. "Finding fault"
versus " faultless " (7). The " fault " found is obviously a
quality of the covenant. The people's own experience
attested its faulty character, and they too are faulted (9).
He saith, i. e. God. The promise, I will make a new
covenant, stamps, indirectly, the first one with imperfec-
tion. It was not the final one. From " behold " to " no
more "(12), this magnificent citation is from Jer. xxxi.
31-34, with slight variations from the LXX. (Cf. Ezek.
xxxvi. 25-27.) Its Messianic meaning cannot be misun-
derstood or evaded. Westc. : " The whole situation is
Messianic, no less than the special words. The time of
national humiliation is the time of ardent hope. The
fall of the kingdom, which was of man's will, is the
occasion of a greater promise." The prophecy brings
out the sharp contrast between the law with its require-
ments, and the Gospel with its grace. New covenant.
Many prefer new testament, whence is derived that
title for the later Sacred Scriptures.^ I will make — the
writer uses a stronger term ^ than that of the LXX., ex-
pressing rilore clearly the conclusive, definitive, perfecting
power of the Gospel dispensation. With the house of
Israel and , . . Judah = with the whole covenant people.

1 naivoi; " expresses that which is new in regard to what has preceded, as
novel in character, or unused ; wof, that which is new in regard to its
own being, as having been in existence but a short time." (Westc.)

2 cri'i're/ltcrw.

viii. S-I2.] CHAPTER Vni. 377

Israel, the northern kingdom, had also gone into cap-
tivity. Although it had sunk into deeper apostasy
than Judah, yet God had not cast it off. 10 mentions
only Israel, including the whole united nation in this
nobler term. All Israel shall have part in the new
covenant, which will be not according to . . . with their
fathers. This characterizes the new covenant ncca-
tively. It will not resemble the old. Christianity is not
an improved Judaism. It is original, different in char-
acter and content from the covenant made with the
fathers, although God was the founder of that also.
He will do even better for the children than He did for
their fathers, fulfilling to them the old covenant by
superseding it. I took them by the hand, a touching rc^>
resentation of God's gentle and tender dealing with their
forefathers. This historic reference leaves no question that
the Mosaic economy, the covenant " connected with the
formation of the nation," is the subject. The reason for
a new one is, they continued not. Not only individuals,
the whole people, broke away from it (iii. 16). Although
through atoning blood they had been delivered from
Egypt, and had been baptized in the Red Sea, tlikcy fell
away from the gracious covenant, and thus the bond M'as
dissolved. And I, i. e. I also, or I in consequence, regarded
them not, had no care for them. The povenantal relation
became futile, its purpose miscarried. '' For they "...
and " I " : emphatic antithesis. " They " remained itot
in the covenant, rendering it unavailing. And " I " also
withdrew the favor vouchsafed by it to the people.
Israel's unfaithfulness does not, however, annul God's
faithfulness. For with the discovery of the inefficacy of
" that first covenant " He devises a new and better one.
" And so grace was outbidden by yet larger grace."
The positive attributes of the " new covenant " fol'

378 EPISTLE TO THE HEBREWS. [viii. 8-12,

low. They are internal or spiritual, efficacious and
resting on forgiveness. The covenant that I . . . a
free act of God, who of His own will contracts gracious
relations with sinful men, and binds Himself to confer
on them extraordinary blessings. After those days = as
in 8. After a fixed period, the new covenant will be
concluded with the reunited house of Israel. " Israel "
is used in preference to " Judah," of the gracious relation
into which God brought His people (Gen. xxxii. 28;
XXXV. 10; Exod. xxxiii. 13). Put my laws into their
mind. Instead of the yoke of legalism, the bondage to
the letter, imposed from without, there is to be put in
man a divinely implanted law, an ethical principle work-
ing from within. And on their heart also, having its
centre in the heart, a new life force at the springs of action,
a part of their inmost personality (2 Cor. iii. 2, 3). Better
than the law inscribed on table of stone, with its cold and
hard requirements, it will develop, under grace, spon-
taneous activity in the conscience, the affections, and
the will, loving obedience taking the place of obstinate
resistance. And I ... a God, and they ... a people.
God purposed in the first covenant to form a people truly
His own (Exod. vi. 7; Lev. xvi. 12), by separating Israel
from the gentiles, but that was only typical, and. the new
covenant proves here again to be the fulfilment of the old.
It establishes the innermost life communion between man
and God (Rev. xxi. 3 ; 2 Cor. vi. 16). God will, in the
highest sense, be their God, adored and beloved by them,
they in the highest sense His people, protected and
blessed by Him. The result of this new covenant is
that they shall not teach every man his fellow=citizen
. . . know the Lord. " They shall not " = there will be
no need any longer of a privileged class, like the priests
who read the law to the people (Mai. ii. 7), or the

VIII. 8-12.] CHAPTER VIIL 37f)

scribes who interpreted it, and that for the reason that
the knowledge of God will be a common heritage, the
possession of all His people : For all shall know him, as
the result of His law engraven on their minds and hearts
(i John ii. 27 ; John vi, 45 ; Joel ii. 28, 32). This pas-
sage is perverted when employed to deny the necessity
of the written word. Christ has revealed God to men
(John i. 18 ; xvii. 6), and the Spirit guides believers into
the whole truth, but the revelation alike of the Son and
of the Spirit reaches us only through the outward word.
The plenitude of revelation thus given and the illuminat-
ing power of the Holy Ghost vouchsafed, will cause God
to be truly known, yea, truly known to all (Hab. ii. 14).
From the least . . . The Hebrew idiom uses the posi-
tive as superlative. A little child may " know " God as
truly as the wise and great (Matt. xi. 25). Pre-eminently
will God be known by the inward experience of the for-
giveness of sins. For 1 will be merciful ... I remem-
ber no more, reveals the secret of the communion with
God effected under the new covenant, prevenient grace
blotting out our iniquities. Sin bars the soul from God,
and obscures the knowledge of God, and until this
barrier be removed every remedial effort proves abor-
tive. The law did not remove it, but the grace of the
new covenant forgives as well as gives, and thus man
comes to have communion with God. The place of for-
giveness in the new economy is initiative. It is the
underlying basis and cornerstone. Del. : " That in
Christ Jesus all our sins arc once for all forgiven, that we
have nothing to do but to receive this forgiveness in
humble faith ; and that when we fall into sin the cove-
nant foundation still remains, and needs not the repeti-
tion of legal sacrifices to give it fresh validity ; — this
indeed is the principal and fundamental prerogative of

380 EPISTLE TO THE HEBREWS. [viii. 13.

the new covenant : for * where forgiveness of sins is,
there is also life and salvation.' " This is " the innermost
centre-point " of the difference between the law and the
Gospel, and herein lies the pledge of the efificacy of the
new covenant.

13. In that he saith, A new covenant, he hath made the first old. But
that which is becoming old and waxeth aged is nigh unto vanishing away.

New indicates the other covenant to be old. That
significant word of God settled the character of the first
covenant, made it old, worn-out, no longer of service,
and in consequence obsolete. This is the logical out-
come of the prophecy. Without directly saying so it
points in effect to a better covenant really superseding
the earlier one. The abrogation of that is mildly sug-
gested : that which is becoming old, " daily growing
older and feebler, losing more and more its former life
and energy," is nigh unto vanishing (cf. vi. 8), slowly
approaching that final point " where its very existence
and right to exist will have come to an end." This
aging and vanishing of the Mosaic system was recognized
by the prophets.

The Scriptural warrant being given for the new cove-
nant, and for the disappearance of the old, there follow
the new priestly ministrations, a better service and a better
sanctuary corresponding with the better covenant. Not-
withstanding this Scripture, the readers, says DEL., " were
dazzled by the pomp of the Levitical forms of worship,
and took offence at the humilities of the religion of the
cross. To guard them from such temptation, the writer
proceeds to show how the glory of the O. T. sanctuary,
with its sacred furniture and priestly ministers, pales be-
fore the infinitely more gracious and majestic glories of
the Pligh Priest of the N. T., and of the eternal sanct-
uary in which He vouchsafes to mediate for us."

CHAPTER IX.

1-5. Now even the first coz>cnant had ordinances of divine service, and
its sanctuary, a sanctuary of this world. For there was a tabernacle pre-
pared, the first, wherein -cvere the candlestick, and the table, and the shew-
bread ; which is called the Holy place. And after the second veil, the
tabernacle which is called the Holy of holies ; having a golden censer, and
the ark of the covenant overlaid round about with gold, wherein was a
golden pot holding the manna, and Aaron's rod that budded, and the
tables of the covenant ; and above it cherubim of glory overshadowing the
mercy-seat ; of which things we cannot now speak severally.

The author Hngers reverently among the hallowed
treasures of the past. Notwithstanding their faulty and
temporary character, those sacred forms had great signi-
ficance, they were divinely appointed liturgical ordi-
nances. Now, logical, better "then," or "therefore," re-
ferring to viii. 5. Even, better, "also." The old cove-
nant is compared with the new, the former " also " had
ordinances . . . = divinely ordained regulations as to wor-
ship.-^ Had. (Cf. 2 " there was.") It is no longer valid.
And its sanctuary ... of this world. These services
presuppose a sacred place for conducting them, a sanct-
uary divinely provided (viii. 5). " This world," versus t\\e
heavenly sanctuary (11) in which Christ ministers (24;
viii. 2-4). Its place, material, construction and character
were terrestrial. The Gredk singular=the general notion
of the sanctuary without regard to its different parts.
Forthere was. In justification of i, the author details the

' SiKaiUfia = " an ordinance or sentence pronounced by an authoritative
power."

382 EPISTLE TO THE HEBREWS. [ix. 1-5.

constitutive parts. Prepared ^ not only = construction,
but the supply of all necessary furniture and equipment.
The first (tabernacle), the outermost, or forepart of the
edifice as approached by the worshipper, the two cham-
bers being viewed as two " tents." Wherein were — " are "
accords with "is called " and "go in continually" (6).
The candlestick (Exod. xxv. 31-39; xxxvii. 17-24) was
made of pure gold, having an upright shaft and six
branches, making in all seven lamps. And the table, and
the shewbread, lit. " the table and the setting out of the
bread." The table made of acacia or shittim wood and over-
laid with pure gold, received its "sacramental character"
from the twelve loaves which were exposed to view upon
it (Exod. xxv. 23-30; xxvi. 35 ; xxxvii, 10-16; Lev. xxiv.
5 ff.). Which (qual. relative) is emphatic : which first tent
with the sacred utensils is called the Holy place, lit. " the
Holies." 2 After the second veil (vi. 19), — a curtain hung
also before the Holy place (Exod. 26; 31 ff.) — came the
inner division, called the Holy of holies. " The second
veil," made of blue, purple, and scarlet wool, and fine
linen, adorned with figures of cherubim, and hung on four
gilded pillars, concealed the second tabernacle, " the Holy
of holies," this Hebrew superlative conveying the idea
of special holiness. It was a cube and without light.
Among its contents was a golden censer, correctly ren-
dered " altar of incense." ^ " Censer" would introduce into
this brief enumeration a utensil which -the O. T. never
mentions as part of the furniture of the Holy of holies, and
would cause the omission of one of the most conspicuous

1 KCiraaKevdciOa, 6 ; iii. 3.

2 ayia z/t'rsus a) la ayitjv, the Holy of holies.

3 Philo and Josephus, contemporaries of this epistle, and Clem. Alex,
use Ovfuar/'/piop for the altar of incense in describing the furniture of the
temple, but the LXX. do not.

IX. 1-5.] CHAPTER IX. 383

and significant articles of the tabernacle. The golden
censer was certainly not kept in the Holy of holies, for
the high priest could not enter without it (Lev. xvi.
12, 13). Its immediate connection with " the ark " in-
dicates like importance with that, an essential part of the
tabernacle, which the " censer " certainly was not. The
objection to " golden altar " that it did not, as implied
here, stand within the Holy of holies (Exod. xxx. i ff.)
disappears when we remember its use by the high priest
on the day of atonement (Lev. 16). It was significantly
located directly before the ark close by the veil, "before
the mercy-seat " (Exod. xxx. 6 ; Lev. xl. 5), convenient
for use in conjunction with it in the supreme sacrifice.
"The golden altar" stands before the throne (Rev. viii.
3, 4 ; cf. Is. vi. 6). Both passages show that " the type of
heaven could not be without its proper altar (cf. i Kings
vi. 22 f.). To all intents this altar belonged rightly to the
most Holy place, but stood just without for the daily offer-
ings. Not its location, but its import, connects it with the
Holy ofholies. The ark of the covenant . . . (Exod. xxv.
10 ff.), the most sacred and important vessel of all, a chest
overlaid within and without with fine gold. The repeti-
tion of " gold," " golden," shows the costly and magnifi-
cent character of the Levitical cultus. Wherein 1 was (is)
a golden pot (according to LXX.) holding the manna
(Exod. xvi. 32-34). And Aaron's rod . . . (Num. xvii.
2 ff.). Its budding was the witness of his exclusive right
to the priesthood. And the tables ... i. e. the two
stone-plates on which God engraved the law (Exod. xxv.
16 ; Deut. X. i, 2). Over the ark were the cherubim .-. .
(Exod. XXV. 18 ff. ; xxxvii. 7 ff.), two of these symbolic
bearers of the glorious divine presence,^ their faces
toward each other and gazing on the mercy-seat which

1 iv fj, along with. "^ Cherubim, lleb. pi. of cherub.

384 EPISTLE TO THE HEBREWS. [ix. 6-10.

they " overshadowed " with their outstretched wings
(Exod. XXV. 20). Of glory indicates their office. Like
flaming chariots they are bearers of the majesty of God
(Ezek. ix. 3 ; i Sam. iv. 21; Exod. xxv. 22; Num. vii.
89). The merc.y=seat was the Hd of the ark supporting
the cherubim, Ht. the " covering," but it is distinct from
the ark which is complete without it. It bore the char-
acter of an altar, the expiation of the sins of the people
being performed by the sprinkling of blood " upon,"
" toward," and " before the mercy-seat " (Rom. iii 25).
Its place was between the tables of the law and the
divine glory, as the meeting-place of God and His
people. It was the throne of grace.

But the writer cannot linger on the import of these
things. Sublime self-restraint! How suggestive the
silence of Scripture ! He must go on with the great
lesson which is to be drawn from the priestly service which
determined the twofold division of the tabernacle.

6-10. Now these things having been thus prepared, the priests go in
continually into the first tabernacle, accomplishing the services ; but into
the second the high priest alone, once in the year, not without blood, which
he offereth for himself, and for the errors of the people : the Holy Ghost
this signifying, that the way into the holy place hath n6t yet been made
manifest, while as the first tabernacle is yet standing; which /j a parable for
the time ncnv present; according to which are offered both gifts and sacri-
fices that cannot, as touching the conscience, make the worshipper perfect,
^««^ only (with meats and drinks and divers washings) carnal ordinances,
imposed until a time of reformation.

Now these things . , . turns to the main thought,
for the sake of which the sketch of the sanctuary was in-
troduced, and especially to the significant limitations of
its respective parts. Having been thus prepared, they
did not meet the need of the worshipper. The priests
versus " the high priest " (7). The first tabernacle (2),
the anterior chamber, the holy place, the scene of man's
(symbolic) worship, the way of his approach to God.

IX. 6-10.] CHAPTER IX. 385

Go in continually rrrj-z/j' "once in the year" (7), every
day (xiii. 15), "without intermission, on any and every
day of the year," a service knowing essentially no formal
limits. Accomplishing, performing, the services : offer-
ing incense morning and evening, trimming and lighting
the lamps (Exod. xxx. 7), and placing and removing the
shew-bread on the Sabbath. But into the second, the
inner chamber, the most holy place, " the oracle," the
symbol of the immediate divine presence, once in the
year (Exod xxx. 10 ; Lev. xvi. 34). Only on the day of
atonement, the tenth day of the seventh month (Tisri),
was the mercy-seat enthroning the divine presence access-
ible and then only to the high priest. On that day he
entered indeed more than once, first with the blood of
the bullock for himself, then with the blood of the goat
for the errors of the people (Lev. xvi. 12-16). Tradi-
tion has him enter four times, first, with the pan of live
coals and the incense, and fourthly after the evening
sacrifice, to bring away the censer, but only the two en-
terings for atonement concern us here. Not without
blood. Emphatic. What restrictions beset the approach
to God : only one approach a year was allowed, and
then to only one representative, and to him only as he
came with another life than his own. (Cf. x. 19.) Which
he offereth. The use made of the shed blood in the
Holy of holies is the essential expiatory action (Lev. i.
5). Del. : " First the blood of either sacrifice was
sprinkled, once upwards, and seven times backwards
before the mercy-seat ; after this the horns of the altar
of incense were anointed with the mingled blood of both
sacrifices, and the same sprinkled seven times before it ;
lastly, the remainder of the blood was poured out at the
foot of the altar of burnt-offering." Errors,^ offences

1 ayvniiiiara = sins of ignorance.
25

386 EPISTLE TO THE HEBREWS. [ix. 6-ia

not committed in open defiance of God's law, but uncon-
sciously, through human weakness. Only for sins com-
mitted with a passive consciousness was expiation pro-
vided (vi. 4-6 ; X. 26 ff.).

These divisions and arrangements of the sanctuary are
mute object lessons by which the Holy Ghost taught
that the way into the (most) Holy place had not yet been
revealed, that no way to God stood open. Approach to
God was possible only through a representative and then
under manifold restrictions. Westc. : " The tabernacle
witnessed constantly to the aim of man and to the fact
that he could not as yet attain it. He could not pene-
trate to that innermost sanctuary to which he necessarily
looked, and from which blessing flowed. The same in-
stitutions which brought forcibly to the Israelite the
thought of divine communion made him feel that he
could not yet enjoy it as it might be enjoyed." The
supreme act of worship, in which the high priest passed
through the Holy place, was but an exhibition of the im-
perfection of the covenant (vii. 11), and a prefiguration
of the passion and ascension of Christ (i i).

The Holy Ghost this signifying . , . lit. the Holy
Ghost indicating this : that the way, etc. Temporary
and inferior as was the old dispensation, it served a
divine purpose. The ideas expressed by these forms
and the negative results of their administration accorded
with the design of the Holy Ghost. God speaks by
ordinances as well as in words, by inaudible sacraments
as well as by audible sounds. The Holy Spirit whom
Christ promised as the Church's Teacher (John xvi. 13),
filled the same ofifice under the Jewish Church (iii. 7).
" Signifying" (pres.) : He interprets these voiceless types,
and that continuously.^ He not only inspired the Script-

1 7//I0W, cf. xii. 27; I Pet. i. II.

IX. 6-IO.] CHAPTER IX. 387

ures and their ordinances, but imprints their lessons on our
minds (i Cor. ii. 12 ff.). The way into the holy place,
lit. the way of the holies, is the way of approach to it
(Gen. iii. 24; cf. x. 19). The holy place, lit. "the Holies"
(pi. of manifoldness), the Holy of holies. In 3 it = the
outer sanctuary versus the inner, but it = the latter in 12,
24, 25 ; X. 19; xiii. ii ; cf. Lev. xvi. 2, 16 f., 20, etc., here
not the typical one on earth, but the real one, " the place
of the Divine Revealed Presence." Hath not . . . mani=
fest : the way of approach is barred, hidden, while as, as
long as, the first tabernacle (2, 6) is yet standing. " The
holy place,"= the Holies, comprehends here both cham-
bers, " the first " (6) and the " second " (7). The former
was the vestibule of the divine presence chamber, the
way of approach versus the presence itself, the scene of
worship versus the scene of revelation. And this sanc-
tuary of habitual worship " yet standing," showed the
restrictions on the worshippers. The way of approach
itself proved an impassable barrier between them and
God. As long as that continued as an appointed place
for worship,^ the people had no way opened into the
most Holy place. As long as the "second veil" con-
cealed the abode of God from those worshipping in the
fore-chamber, the way of approach was closed up. The
people were excluded from the ante-chamber, even as the
priests were shut out from the inner chamber. That
chamber, therefore, in which the priests ofificiate daily
and which bars access to the Holiest, must be done away
with, before immediate access to God is made manifest.
The old system must give way before the new ere the
Jewish-minded Christians can rcaliz.e immediate com-
munion with God. Which indeed, this " first tabernacle."
barring access to the most Holy place, was but a parable

1 ffracrtf, cf. x. 9, artiaj].

388 EPISTLE TO THE HEBREWS. [ix. 6-10.

of the O. T. economy, a similitude in fact, not in discourse,
an illustration, nothing more. For the time now present,
for the present time, a symbolic representation designed to
last till the present time and no longer. This present age,
the period in which the types are being fulfilled and the
shadows are passing away (i. i), is contrasted with a time
of reformation (10). According to which, corresponding
with which parable, the closed presence chamber declar-
ing the imperfection of the Levitical service, are offered
both gifts and sacrifices (v. i ; viii. 3 f.) that cannot
bring the guilty conscience peace. If the right disposi-
tion prompted his offering the worshipper experiences
" an answering operation of grace," but in his moral con-
sciousness perfection is wanting. The sense of guilt and
the bondage of the flesh remain, the relation to God is
not changed, for the Holy of holies continues closed.
Perfection, the goal sought, is not found (ii. 11 ; vii.
II, 19) — an appeal to their conscience, let it testify.
The worshipper, alike the ministering priest and every
pious Israelite for whom he sacrifices. Being only
(with meats . . .) better : " which consist along with
meats," etc., " only in ordinances of the flesh imposed
until a time," etc., — the ground of the insufificiency
of that system and the purpose of its enactment.^
These offerings, so far from meeting the demands of
the conscience (9), move only in the sphere of the natural
life (i ; vii. 16). " Meats and drinks " (i Cor. x. 2-4) may
refer to sacrificial feasts (Exod. xxxii. 6), especially the
passover, or, = all the written and traditional ordinances
concerning such matters, including the distinctions of
clean and unclean, widely discussed in the apostolic age
(Rom. 14 ; Col. ii. 16-23 ! i Cor. viii.). Regarding " drinks"

1 l-iKEi/jeva, like (hn'('ifu:vai, refers to (5(j/ja kui Ova'iai; i~'i in the sense of
accompanying, attached to, "in one category with," meats, drinks, etc.

IX. II-I5] CHAPTER IX. 389

(cf. Lev. X. 9; xi. 34; Hag. ii. 13; Col. ii. 16.) Divers
v^^ashings, lit. "divers baptisms" (Mark vii. 4). Sprink-
ling and pouring meet us everywhere in the Mosaic
ritual, immersion never (Exod. xxix. 4 ; Lev. xi.
25, 28, 32, 40 ; xiv. 6-9 ; xv. 8 ff. ; xvi. 4-24 ff. ;
Num. viii. 7; xix. 17). Del.: "Not so much the
priestly washings before sacrifice, as the various baths
and purifications prescribed in the Thorah after
ceremonial defilement, and injinitely multiplied in the
unwritten law." Imposed includes the idea of what is
burdensome, painful. Until a time . . . These ordi-
nances were provisional, designed to serve until the imper-
fect shall pass into the perfect, the " copy and shadow,"
the " pattern " and the " parable," into reality, when un-
clouded communion with God shall be attained. This
epoch, = the promise of a better covenant and better
sacrifices (viii. 8-12, 23), commences with the appearance
of Christ, and culminates with His second coming. Re=
formation, amendment; (Acts iii. 21): "restitution;"
(Matt. xix. 28): "regeneration." What, as just shown,
could not be effected by the observances conducted by
the high priest, has been effected once for all by Christ.

11-15. But Christ having come a high priest of the good things to come,
through the greater and more perfect tabernacle, not made with hands,
that is to say, not of this creation, nor yet through the blood of goats and
calves, but through his own blood, entered in once for all into the holy
place, having obtained eternal redemption. For if the blood of goats and
bulls, and the ashes of a heifer sprinkling them that have been defiled,
sanctify unto the cleanness of the flesh : how much more shall the blood of
Christ, who through the eternal Spirit offered himself without blemish unto
God, cleanse your conscience from dead works to serve the living God ?
And for this cause he is the mediator of a new covenant, that a death hav-
ing taken place for the redemption of the transgressions that were under
the first covenant, they that have been called may receive the promise
of the eternal inheritance.

But Christ, antithesis, first, to 9, 10, but properly to

390 EPISTLE TO THE HEBREWS. [ix. 11-15.

the whole preceding paragraph.^ The chief and most
vital truth presented here is Christ . . . has entered,
through the greater . . . tabernacle , . . and through
His own blood into the Holies, obtaining eternal redemp-
tion. There are four points of contrast : (i) The high
priest entered year by year, Christ once for all ; (2) he
into the "sanctuary of this world " (i, 7), Christ into the
actual presence of God ; (3) he offering the blood of ap-
pointed victims, Christ His own ; (4) he obtaining no
more than a sanctifying o*f the flesh, Christ eternal re-
demption. It is the entrance of the high priest on the
day of atonement with which Christ's work is contrasted.
While the condition of entrance is in both cases the
same : through blood, there is in the efficacy of the
offering, respectively, a difference as great as that which
stretches between the scenes where each is offered.
Christ having come. That fact was the turning point
in the history of mankind, the boundary between its
" two great periods of prophetic preparation and evan-
gelical fulfilment." Christ is often represented as " He
that was to come " ^ (Luke xii. 51 ; Matt. iii. i ; Acts
V. 22 ; cf. 28). A high priest (iii. i). Del. : " From the
first moment of the incarnation He was High Priest by
vocation and potentially ; all that followed was but pro-
gressive development of that original calling." The good
things to come (15 ; x. i).^ He by His priestly offering
procures " the good things *' which it was impossible for
the sacrifices of the O. T. to procure. " To come," cf.
the "better promises," things hoped for" (xi. i, etc.) ==
" eternal redemption." Through the . . . perfect taber=

1 r5f versjis fjh>, I.

2 Trapayevdfievoc is more than yev6iiEvoq,= "being present at some marked
place or company."

^ /xeMoi'tov, cf. ii. 5; vi. 5; xiii. 14.

IX. II-IS-] CHAPTER IX. 391

nacle. To the majesty of His title, " High Priest of
good things," corresponds His high-priestly work, the
heavenly counterpart of that which transpired in the
earthly sanctuary. " Tabernacle," " the first tabernacle "
(8), = Christ's human nature, and the Holy place = the
Holy of holies, Heaven. The first tabernacle with its
veil was both a barrier and a portal to the most Holy
place. As the high priest had to pass through this in
order to approach the divine presence with blood, so it
was necessary for Christ to have the tabernacle of His
body in order that He might bring His own shed blood
before the presence of God. Thus " through " is both
local and instrumental. Christ used His body in His work.
Nor yet (not indeed) through, presupposes a preceding
clause connected with " entered . . . into the Holy
place." Two things mediated the Lord's entrance.
His body and His blood. The view that the " greater
tabernacle " = the heavenly one, does not exclude this in-
terpretation, when we remember that Christ is the habita-
tion of God (Col. ii. 9), and that the subject is His ministry
in heaven where with and in His human nature He acts as
High Priest. The latter view also preserves the distinction
between " the holy place " and " the tabernacle," the
" illocal " eternal abode of the infinite, self-centred God-
head, and the " supra-local " place of divine manifestations,
the realm of the beatific vision (Rev. xv. 5), " the heaven
of the blessed." Through this Jesus passed within to the
invisible immediate majesty. More perfect, answering
completely the end in view ; not made with hands,
apposition to the preceding, and = not of this creation,
a favorite N. T. expression (24 ; viii. 2 ; Acts vii. 48 ;
xvii. 24; Mark xiv. 58; i Cor. v. i), God's immediate
work, forming no part of this visible, mutable, cosmic (i)
order of things in which we sojourn (2 Cor. iv. 18 ; Rom.

392 EPISTLE TO THE HEBREWS. [ix. 11-15.

viii. 19, ff.), but belonging to the invisible world of glory
above (viii. 2). Nor the blood of goats . . . with which
the high priest secured his yearly admission, a calf or
bullock being offered for himself, a goat for the people
(vii. 13), Christ, too, obtained entrance only by means
of blood (viii. 3), not such blood, however, but through
his own (cf. 25 ; xiii. 12 ; Acts xx. 28), through a blood
as much more precious than that of mute victims, as the
true tabernacle of God is above the typical. There can
be no approach to God in the sinner's behalf without an
atonement. Even the Son of God could not, as the
representative of sinful humanity, come before God, ex-
cept by means of His heart's blood having been poured
out in sacrifice. That blood unlocked Heaven for us,
and it did so once for all. So complete and all-compre-
hending was the efficacy of " His own blood " that no
annual repetition of the sacrificfe is required (7). Having
obtained eternal redemption, redemption that is valid
forever. By His one priestly act including His sacrifice
and His entrance. He opened the way forever (Matt,
xxvii. 51). "Having obtained," better, "obtaining."
The entrance and the obtaining coincide. The resurrec-
tion and ascension crown the passion, complete the
great redeeming act, bringing the blood before God.^
Redemption.2 The figure of deliverance by expiation
is changed to deliverance by purchase or redemption.
Christ yielding up His life a propitiation for sin = pay-
ing a ransom to God. The redemption price,^ was His
blood (14 ; Eph. i. 7 ; Col. i. 14 ; i Pet. i. 19) ; His life (15 ;
I Tim. ii. 5 ; Tit. ii. 14); Himself (25, 26; Matt. xx. 28),

1 ei'pd^fj'of implies exertion ; the mid presents the issue as one of per-
sonal labor.

2 7.vTpuair, redemption, release or delivery of a person from captivity
through a ransom. ^ Xvrpov,

IX. 11-15-] CHAPTER IX. 393

and this effected our " eternal " release from the guilt
and punishment of sin, with restoration to communion
with God, Redemption was the object of our High
Priest appearing before God, carrying His own blood,
His life, given up on our behalf, and that "appear-
ance once made, the object was gained, and gained for-
ever."

For if the blood . . . The results of Christ's work-
are now developed (ix. 13 — x. 18). The declaration,
" obtained eternal redemption," is expressly justified
by an argument from the less to the greater, from
the outward to the inward (13, 14). That blood is
purifying, is presupposed from the O. T. sacrifices
and ablutions. Their virtue in fact sets forth and ex-
tols the infinitely superior merits of Christ's offering.
If they, within their proper sphere, have purifying
power, how much more this within its proper sphere?
If outward ceremonies purge the flesh, how much more
will an act of inward moral self-immolation purge the
heart and conscience ? The comparison is twofold, that
of Christ's blood with the blood of beasts, that of the
inner spiritual sphere with that of the outer. Two in-
stances of the typical sacrifices are adduced, the yearly
one of " goats and bulls," = "calves " (12), and the oc-
casional one of the red " heifer," which removed the
defilement contracted by contact with death. After a
spotless red heifer had been entirely burnt outside the
camp, the ashes were laid up and mingled with water
and sprinkled on "the defiled " (Num. xix. ; cf. 19, 21;

X. 22 ; Ps. li. 9). Them that have been defiled 1 versus
sanctify (pres.) unto the cleanness (purification) of the
flesh, producing ceremonial purity and restoring to the
congregation. Unto denotes the measure of the result.

1 K.01VOVV versus ayici^ttv, to profane versus to hallow.

394 EPISTLE TO THE HEBREWS. [ix. 11-15.

It hallows as to destination, whereas the blood of Christ
cleanses actually. The former is directed to the flesh, to
outward relations, the latter has cleansing power over the
conscience (i Pet. iii. 21), effects regeneration. If outward
sanctification follows in the one case, how much rather is
an inward sanctification wrought by the blood of Christ,
who through the (His) eternal Spirit offered himself . . ,
unto Qod. If the blood of slaughtered victims, destitute
of rational, spiritual powers, is efficacious, how incompar-
ably more the blood of Christ, who, by a personal,
fully conscious, and absolutely voluntary act of His eternal
spirit, yielded Himself up to God. If the blood shed
mechanically and of constraint has virtue, what must
be the virtue of Christ's own blood shed in the exer-
cise of the highest ethical power (John x. 17 f.). " He
offered Himself, living through death and in death." Not
the death of Christ is presented as the purifying agent,
but " the blood of Christ." Life resides in the blood, and
the priestly sacrifice upon the altar of the cross preceded
the presentation of " His own blood " (12), made the latter
possible. His eternal spirit. His inward, self-determined
being, in union with His undying human spirit (vii. 16),
was the divine eternal spirit. The God within Him
moved Him to offer up Himself unto God. In the con-
trast of spirit with flesh, the eternal appears as an
essential attribute, versus the perishable "flesh" (i Pet.
iii. 18; I Tim. iii. 16), but it also recalls the truth that the
offering is an eternal act (Rev. xiii. 8). Without blem=
ish, immaculate. What was an outward prerequisite in
the Levitical victims was satisfied absolutely by Christ
(iv. 15; vii. 26). Cleanse your (our) conscience. How
infinitely superior, as a cleansing medium, " the blood of
Christ!" The self-surrender to God of a pure, sinless,
divine-human, ever-enduring life, has in it an ineffable

IX. 11-15] CHAPTER IX. 395

virtue commensurate with human need. It reheves the
conscience of guilt, purifies man's inward consciousness of
his personal rehition to God, and removes " the shameful
burden of a sense of impurity and alienation," which, like
a corpse (Eph. ii. i), writhes in dead works, works devoid
of true life. It communicates a vital force to the heart.
Both justification and sanctification are included, the
cancelling of guilt and the inspiration of a new life
(i John i. 7), for its result and purpose is to serve the
living God (iii. 12; x. 31 ; xii. 22, etc.). " Serve "= wor-
ship,^ " the living God " versus " dead works." The blood
of God (Acts XX. 28) applied to the conscience sheds
abroad His love in our hearts, and that begets our love
to Him. Conscience, relieved of its burden, springs as
by a natural bent into communion with God. And for
this cause . . . referring back. The truth just stated
brings out a new aspect of Christ's work. Because of
this value and efificacy of Christ's blood, versus the inade-
quacy of the Levitical offerings, He is the mediator of a
new covenant = " of good things to come." The shedding
of His blood inaugurates a new covenant. " New " is
emphatic. The ruling idea of i-io was the first cove-
nant, the contrast offered by 1 1-14 gives the rationale
of the new covenant (viii. 12). Corresponding with the
effect of Christ's blood in procuring for man communion
with God, there is also a new covenant. Westc. : " The
new internal and spiritual relation of man to God, estab-
lished by Christ, involved of necessity a new covenant."
To put our salvation beyond all peradventure, God founded
a new covenant (viii. 8) and sealed it with the expiatory
blood, riediator (xii. 24; Gal. iii. 19 f. ; i Tim. ii. 5),
not merely its founder, but the " middle person " rep-
resenting and uniting both sides. Covenant (vii. 22 ;

1 Aarpiveiv, ix. 9 ; x. 2 ; Rev. xxii. 3.

396 EPISTLE TO THE HEBREWS. [ix. 11-15.

viii. 6, 8, 10; xii. 24). Some prefer "testament," be-
cause in the next sentence the word = a testamentary-
disposition. The two meanings interblend here as they
do in the Greek word. The covenant involves the prom-
ise of a future divine blessing, frequently distinguished in
O. T. by " inheritance," and this idea passed over into the
N. T., hence the expression " eternal inheritance." Both
significations have the common notion of God binding
Himself to bestow treasures. Alike the author of a cove-
nant and the author of a testament determine the bless-
ings to be dispensed, and on what conditions. In the
latter case death gives validity to the compact, and here it
took place — a voluntary death, an atoning death — for re-
demption of (from) the transgressions . . . from their
consequences, their bondage, and their presence in the con-
science. Under 1 the first covenant, the Mosaic (i ; viii. 7).
The Hebrews experienced the failure of the first cove-
nant not only to secure absolute and abiding forgiveness
(9), but also to prevent transgressions, and their history
is typical of the history of God's relation to mankind as one
great whole. That, in order that, includes in its scope
alike the purpose of the new covenant — that the called
may attain their inheritance — and that which was done for
its attainment, namely, a death having intervened, a death
which atoned for all past transgressions, enabling the
" called " to enter at once upon the inheritance. They
that have been called, no longer limited to Israel, all to
whom the invitation of the Gospel comes (iii. i ; Acts ii.
39), an echo of the parables (Matt. xxii. 3, 4, 8 ; Luke
xiv. 7, 24 ; cf. Rev. xix. 9). The necessary condition
having been satisfied, a death having taken place which
annihilated the accumulated transgressions, and which

^ "Under": ettj expresses the conditions or accompanying circum-
stances.

IX. i6-22.] CHAPTER IX. 397

formed the pledge of a new covenant, its positive fulfil-
ment may now be realized. The called may receive in fact
the object of the promise (vi. 12, 15 ; x. 36; xi. 13, 39),
the contents of the covenant (iv. i-ii; vi. 11-19). What
the first covenant promised is attained under the new.
The land of Canaan and the temporal blessings of Israel
only shadowed forth the spiritual realities to be enjoyed
under the new covenant. The eternal inheritance =
" eternal redemption " (2), expressive of their title to
these possessions (i Pet. i. 4 ; Eph. i. 8) as a pure gift,
which comes into their possession through a death, the
propitiatory death of the mediator.

16-22. For where a testament is, there must of necessity be the death of
him that made it. For a testament is of force where there hath been death :
for doth it ever avail while he that made it liveth .' Wherefore even the
first covenant hath not been dedicated without blood. For when every
commandment had been spoken by Moses unto all the people according to
the law, he took the blood of the calves and the goats, with water and
scarlet wool and hyssop, and sprinkled both the book itself, and all the
people, saying. This is the blood of the covenant which God commanded
to you-ward. Moreover the tabernacle and all the vessels of the ministry
he sprinkled in like manner with the blood. And according to the law, I
may almost say, all things are cleansed with blood, and apart from shedding
of blood there is no remission.

The new covenant is based upon forgiveness, but for-
giveness with man's reinstatement in God's favor is
brought about by an atoning death, a truth which brings
out the testamentary sense of the term rendered " cove-
nant." A testamentary compact is of force only where
there hath been death. It is not valid while he that
made it liveth. A general truth in common life illus-
trates the saving truth of the necessity of Christ's death
for the establishing of the new covenant. The Gospel
is His last will and testament, and we celebrate His death
as the ground of our " eternal inheritance " therein de-
vised. The free gift of the new covenant became valid

398 EPISTLE TO THE HEBREWS. [ix. 16-22.

by another's death. There must ... be the death, be

brought in, produced in court, proven to be a fact,
otherwise it has no legal force, " avails " nothing. No
inheritance is possible apart from the testator's death.
" Where there hath been death," lit. over the dead : it is
valid ^ on condition of men being dead, not otherwise.
Doth it ever . . . better: it surely is of no force while
he . . . is still living. The testament becomes operative
only in the event of the author's death. That a testa-
mentary devise becomes valid by death, is illustrated by
even the first covenant, which required the death of
sacrificial victims in order to its establishment. The
wages of sin had to be met (symbolically) even before
the first covenant went into force — another justification
for Christ's death.

The Hebrew code as well as the civil law makes death
the prerequisite of a covenant or testament. Westc. :
" The unchangeableness of a covenant is seen in the fact
that he who has made it has deprived himself of all fur-
ther power of movement in this respect." Death marks
the immutability of the terms, so that they cannot be
recalled. At the same time " it conveys the thought of
atonement, of life surrendered." Wherefore, since a
covenant premises a death, even the first one, so in-
ferior to the new, was not dedicated (x. 20 ; John x. 22),
inaugurated, without blood. Cf. Exod. xxiv., a passage
freely reproduced here. For when . . . had been spoken
by Moses unto all the people according to the law,
better, " according to the law unto all . . . " The
" law " was the guiding principle for the " command-
ments." The latter were fashioned according to its scope
and tenor. All the terms of the divine covenant having
been fully declared (Exod. xx. 22) and accepted by the
1 ^iejiaia, valid, fixed, irrevocable.

IX. 16-22.] CHAPTER IX. 399

people, recourse was had to the blood of the calves and
the goats, the very offerings by which the high priest ap-
proached the divine presence. Blood was brought for-
ward as the seal of the new relation. " Goats " are not
directly mentioned in Exodus, neither are " water, scarlet
wool and hyssop," nor the sprinkling of " the book."
Those offerings, too, are designated " burnt-offerings and
peace-offerings," the sin-offering not having yet been in-
stituted. There is here no contradiction of the narrative,
only additions derived probably from tradition and
familiar to the readers. For the use of water in connec-
tion with blood, cf. Lev. xiv. 6, 7 ; Num. xix. 19. A
bunch of hyssop fastened to a stick of cedar wood and
wrapped around with scarlet wool was used as a sprinkler,
water being added to prevent the blood from coagulating
as well as to increase the quantity of the liquid. Both
the book, the book of the covenant (Exod. xxiv. 7)
though the work of God, yet being outwardly the work
of man, and therefore defiled, required purifying blood ;
and all the people who entered into the covenant, not liter-
ally every individual, but the body as a whole. Half of
the shed blood was sprinkled on the place of sacrifice, ex-
pressing the gracious relation into which God had entered
with them on the basis of atoning blood, and half of it on
the people themselves, " to meet their longings for such
covenant grace with the assurance of its bestowal."
Del.: " Sprinkled with the blood that has been sprinkled
on the altar, they arc united to the God with whom they
have been reconciled." This is the blood . . . As the
Hebrew and LXX. read : ** Behold, the blood," etc., the
writer may have had in mind the language used at the
institution of the new covenant (Matt. xxvi. 28). " This
blood," sprinkled on God's altar, on the covenant book
and the covenant people, is the ratification of the cov-

400 EPISTLE TO THE HEBREWS. [ix. 16-22.

enant which God commanded.^ It was not an agreement
between two equal contracting parties, it came wholly
from God, who proposes the terms and imposes the ob-
ligations. To you=ward, looking to you, in your behalf.
Moreover the tabernacle ... he sprinkled, a kindred
but subsequent transaction,^ exemplifying the same
general law. The medium of approach to God required
atonement, and therefore the whole procedure was
vitiated unless cleansing blood was applied. Exodus
does not record the sprinkling of the tabernacle, etc.,
only that it and " all that is therein " was anointed (xl. 9) ;
but Josephus does, and since oil was intended to hallow or
sanctify them (Lev. viii. 10 f.), and blood to purify them
(Lev. viii. 15, 19), (positive and negative), it is obvious
that the sanctuary and all the vessels of the liturgic ser-
vice must have been cleansed with blood as well as
anointed with oil. With the blood, i. e. the blood of the
covenant, the blood by which it was inaugurated. From
these individual examples, the cleansing efficacy of blood
is resolved into a general principle. According to the
law, which was itself inaugurated by blood, I may al=
most say that all things . . . by blood. Exceptions are
given (Exod. xix. 10 ; Lev. xv. 5 ff., 27 ; xvi. 26, 28 ; xxii.
6 ; Num. xxxi. 22, 24). Whenever there is a special need
of cleansing, blood is the prescribed medium. All things,
men as well as things, are (symbolically) cleansed thereby;
and in the matter of ethical, personal cleansing this prin-
ciple is universal. In Lev. v. i i-i 3 the principle requires
blood, but because of poverty a substitute is accepted.
And apart from shedding (outpouring) (7, 18),^ either
the shedding of the blood in slaying the victim, or the

1 6 ^edf, emphatic. 2 ^s shown by <M.

3 a^^are/c,Yovff'«, found nowhere prior to this, may have been coined by the
author.

IX. 23-28.] CHAPTER IX.

401

outpouring of the blood at the altar, procuring the
blood or presenting it. The one act completes the
other. Only the presentation of the blood atones, but
it is obtained by the slaying of the victim. There is no
remission, better, " no remission takes place." "Accord-
ing to the law " only the effusion of blood, by means of
the soul contained in it, has atoning efficacy ; only the
power of a pure life surrendered to God (26) avails for
the discharge of the sinner from his burden and curse.

A twofold conclusion follows these considerations:
such a cleansing of the material copies of heavenly things
was necessary (viii.2, 5), and afortiori^n analogous cleans-
ing of the heavenly things themselves with superior sacri-
fices. Since the type needed ratification by blood, its
fulfilment must have a like effusion of richer blood — " a
sacrifice of nobler name and richer blood than theirs."

23-28. It was necessary therefore that the copies of the things in the
heavens should be cleansed with these ; but the heavenly things themselves
with better sacrifices than these. For Christ entered not into a holy place
made with hands, hke in pattern to the true ; but into heaven itself, now
to appear before the face of God for us : nor yet that he should offer him-
self often ; as the high priest entereth into the holy place year by year with
blood not his own ; else must he often have suffered since the foundation
of the world : but now once at the end of the ages hath he been manifested
to put away sin by the sacrifice of himself. And inasmuch as it is ap-
pointed unto men once to die, and after this tr^wt'/// judgment; so Christ also,
having been once offered to bear the sins of many, shall appear a second
time, apart from sin, to them that wait for him, unto salvation.

It was necessary therefore, from 16, 19-22, which
show blood to be indispensable to cleansing and conse-
cration in Levitical worship. The necessity of the
second follows inevitably as a postulate from the first,
the whole design of those " copies " being to forecast and
prefigure the spiritual realities. What was required in
connection with its " pattern " is of course required in
the Gospel economy itself. Sacrificial blood-shedding
26

402 EPISTLE TO THE HEBREWS. [ix. 23-28.

was a necessity alike in the symbol and the reality. The
shadow points to the substance. Christ is the fulfilment
of the law, His blood the counterpart of the ceremonial
blood, His ministry in heaven the archetype of the min-
istrations in the earthly sanctuary. The copies = the
tabernacle and its sacred furniture. With these (19).
Del. : " Blood of various kinds." Westc. : " Ceremonial
observances . . . according to the law." These copies
needed cleansing because they were used by man and
shared in his defects (Lev. xvi. 18). But the heavenly
things . . . not simply " the things in the heavens," but
those things which constitute properly the heavenly
order (iii. i ; viii. 5 ; John iii. 12), answering to the sanc-
tuary with all its furniture, " heaven itself " (24). Does
heaven itself need cleansing? Man is so bound up with
the whole finite order that the consequences of his action
reach to the boundaries of Creation (Gen. iii. i/ff. ;Is.
xxiv. 5, 6; Jer. xxiii. 10; Rom. viii. 18 ff.), and even
heaven was not unaffected by the stupendous catastrophe
of the fall. Its doors were closed ; the spirit denied ap-
proach to its eternal home (Gen. iii. 24), and a shadow
fell upon the great white throne. The stain left by sin
on heaven itself must of necessity be done away, by
atoning blood. "Thus the blood of Christ, by which the
new covenant was inaugurated, availed also for the cleans-
ing of the heavenly archetype of earthly things." With
better sacrifices, refers to the one offering (25, 26), the pi.
being used in consonance with the general forms of ex-
pression in the verse, the pi. of class or category. Or,
versus the many sacrifices, the one single offering fulfilled
perfectly all the ideas symbolized by them. The char-
acteristic use of blood in cleansing all the symbolical and
real approaches to God, reveals the transcendent import
of the one oblation presented to the Father in the courts

IX. 23-2S.] CHAPTER IX. 403

above. Thus there is disclosed, in a new and striking
light, the necessity for Christ's death. It secured the
purification of the heavenly sanctuary in fulfihnent of those
memorable sprinkhngs connected with its earthly type.
The significance of Christ's heavenly ministrations is
disclosed, the necessity for His continued activity in the
upper sanctuary (12).

For, in justification and elucidation of 23, showing that
that requirement was met by the entrance of Christ (i i),
into a holy place, the Holy of holies (8). That made
with hands (11) was not God's true dwelling-place
(Acts xvii. 24 ; vii. 48), it was only like in pattern to (of)
the true. Pattern, lit. antitype, used here in the
sense of corresponding with the type, a counterpart of
the original shown to Moses (i Pet. iii. 21). Not having
entered into this artificial typical abode of the divine Pres-
ence, He must have entered heaven itself, the true dwell-
ing-place of God, the innermost seat of His self-manifesta-
tion in glory. Now . . . beforethefaceof God for us. In-
stead of the object of His entrance being thus expressed we
should have expected : into heaven itself now to cleanse it
with the better sacrifice. But the appearance of Christ be-
fore the face of God is equivalent to this. His presence be-
fore the throne as our High Priest, bearing our names upon
His breast, and presenting His own blood as the expiation
of our sins, sufifices for the removal of every trace of the
disturbance wrought by sin in heaven. " Now to appear,"
versus the ineffectual atoning attempts in the past.^
He is admitted before the unveiled face of God, versus
the Levitical high priest, whose typical approach to
God was enveloped by a cloud of incense. " Now "

^ efiipapiaBf/vai, " appear " to present himself; not that he sees God, but
he is seen of God, regarded with favor, accepted by Him (Gal. iv. 9; I
Cor. xiii. 12; viii. 2, 3).

404 EPISTLE TO THE HEBREWS. [ix. 23-28.

denotes a present act in the case of each believer,
for He appears for us. Del.: "The final object of
His entrance into heaven is there to appear before
God for us (put last for emphasis), presenting on our
behalf no exhausted sacrifice, nor one of transient
efificacy or needing repetition, but Himself in His own
person as an ever-present, ever-living victim and atone-
ment." Face of God (Matt, xviii. 10; Rev. xxii. 4),
in O. T. = the revelation of His presence (Exod. xxxiii.
14 ; Deut. iv. 37, Rev.), either in judgment (Ps. xxi, 10,
Heb.), or as the defence (xxxi. 20) and crowning joy of
the faithful (iv. ^,'J\ xvii. 15 ; cf. Num. vi. 25). Christ's
appearance before God is the effective presentment to
the Father of His whole work and passion for us (vii. 25),
one continuous, uninterrupted presentation of Himself as
the One who died for our sins and rose again for our
justification. For this He entered into heaven, and hav-
ing once and forever attained this object, a repetition of
the sacrifice, that he should offer himself often, is not
to be thought of. He need not, like the high priest,
come away from the divine presence in order to repeat
an offering of alien blood — a sublime explanation of
Christ's death and His continual absence from His
people. The high priest offered " blood not his own,"
Christ offered His own blood. He sacrificed Himself (xii.
14, 26 ; vii. 27 ; John x. 5), wherefore, in the nature of
things, when once made the offering could not be re-
peated, as a preliminary to another entrance, unless He
should sacrifice Himself again and again on the altar of
the cross, which is unthinkable. To "offer Himself"
not = His self-presentation in heaven (14, 28; vii. 27;
X. 10; xi. 17). In 28 it corresponds with "once to die"
(27). The blood of the cross procured Christ's entrance
into heaven and His efificacious pleading for us. With

IX. 23-28.] CHAPTER IX, 405

(by) blood not his own, versus by the sacrifice of himself
(26). Else . . . have suffered. " An oft-rcpcated sclf-
oblation would have been impossible without an oft-
repeated suffering of death," a self-evident absurdity. The
fact, then, that He did not suffer death repeatedly is a
proof that no repetition of the offering was required,
that the atonement was not completed by successive
oblations, that one sovereign, all-embracing, all-sufficing
self-sacrifice met all the requirements for throwing open
the Holy of holies. It is operative throughout all time,
retrospectively as well as prospectively, leaving no ground
whatever for a recurrent atonement. That such a self-
sacrifice could be repeated is not conceivable. It was
an eternal act of an eternal mind. Have suffered =^ the
passion and death of Christ (xiii. 12; ii. 9; Acts i. 3;
xvii. 3). From the foundation . . . (iv. 3), = creation
of the world, ever since man has existence. But now,
not temporal but logical, versus ** else," as things actually
are. Once =" once for all " (12). Attheend . . . versus
from the foundation of the world, the beginning of the
ages, at the concluding epoch of time and finite develop-
ment (i. i).^ The death of Christ, including His resurrec-
tion and ascension, is the terminus to which all past
aeons tended. The ages (xiii. 8, 2\)? To us, says Del.,
Christ appeared in the midst of the ages, but the primi-
tive Church took a different view. To her the period
between the first and second advents was almost a vanish-
ing point. Hath he been manifested, doubtless, of the
one manifestation in the flesh versus " shall appear a
second time" (28). His appearance upon earth (i John
iii. 5,8; I Pet. i. 20), overcoming death in that " He

1 cwTt.'ktia expresses a consummation, the termination of a succession of
preparatory ages.

2 alwi'ff has a somewhat different sense, i. 2 ; xi. 3.

4o6 EPISTLE TO THE HEBREWS. [ix. 23-28,

suffered," was the condition of presenting Himself before
the eyes of God with His high-priestly ministration. To
put away sin. The same truth from different points of
view in 14, 15, 22; iii. i. By the sacrifice of himself,
versus " blood not his own," if connected with " mani-
fested," makes that the self-presentation in heaven ;
if connected with '' to put away sin," it points to the
instrument by which that was effected. The sublime
truth here set forth is, that Christ has, once and forever, in
His one manifestation of Himself on earth and in heaven^
effected the removal of sin by His one self-sacrifice.
This truth corresponds with the divine ordinance con-
cerning mankind. The one death of the Redeemer an-
swers to the one death in store appointed to man in
general — and that, too, by an inward relation, for Christ
embodies human nature (ii. 17), and fulfils its part. His
death is man's payment of the penalty for sin (i Cor. xv.
5), and since death ends man's work and only judgment
ensues, so the one self-offering completes Christ's work,
and nothing remains but His return in glory to consum-
mate salvation.

Inasmuch as (iii. 3 ; vii. 20), = so Christ (28). It is
appointed, lit. reserved, fixed (2 Tim. iv, 8 ; Col. i. 5).
Vulg., statiitiim est. Once has the emphasis. Man
having to die once only, shows the impossibility of
Christ " often having suffered " (death). Death " once "
is the universal, law. After that not another death, but
judgment is in store. That is as certain as is death.
" Judgment " is used here not of condemnation or pun-
ishment as in X. 27; cf. John ix. 39, but in the sense of
decision, award (vi. 2). Its correspondence with Christ
coming unto salvation (28) points to the judgment of
the last day (x. 25, 37 f.). As Christ being " once of=
fered " . . . answers to man having "to die once," His

IX. 23-28.] CHAPTER rX. 407

second advent for salvation answers to the judgment
which Cometh after death. In either case, that which
follows the one death realizes its import, and correspond-
ing to the interval between death and judgment in man's
career is the interval between the first and second ad-
vent in Christ's: Having been once offered, versus
"offer Himself" (25), completes the conception of
Christ's sacrifice, which was both a passion, a suffering
imposed, and a voluntary act. Those who crucified Him
had no thought that He should " bear the sins of many,"
but the Holy Ghost speaking in the high priest had
(John xi. 50 ff.). Wicked hands killed the Prince of Life
but His own will and intention consented to it (Acts ii.
23; iii. 18), that He might make His soul an offering for
sin. To bear the sins of many. Del. : " In order to
take upon Himself, i. e. to make atonement for or bear
the penalty of," — the vicarious punishment for sins.
The burden which Christ bore to the cross was the sins
of many taken upon Himself as His own (i Pet. ii. 24).
He bore them as a personal load, a vicarious assumption
of guilt. He was borne to the altar of the cross bearing
the sins of the world. Cf. Is. liii. 12 (6), where the
Hebrew combines the meaning of bear and take away,
the latter the consequence of the vicarious bearing.
He bore them away by bearing them Himself. Of many,
not the " many " who appropriate redemption, many, not
all, but simply in contrast with Christ's single person,
and His single offering (ii. 10 ; Matt. xx. 28 ; xxvi. 28).
All men are many indeed, and the one offering is on be-
half of all. And this one offering will be followed by a
second appearance, but not again to die for sins, but
apart from sin, with no purpose whatever as to sin, but
triumphantly bringing to those who are expecting llim
that salvation procured by His death once for all. Sal-

4o8 EPISTLE TO THE HEBREWS. [ix. 23-28.

vation once more " emphasizes the actual efficacy of His
work," Its complete realization is the object of the
glorious return. Shall appear.i become visible to those
looking for Him. This return is presented as a historical
fact (Acts i. 10 f.), an event discernible by them that
wait for him, analogous to the high priest's return from
the darkness of the most Holy place after completed
atonement (Lev. xvi. 24). The Church is a waiting bride
(Rom. viii. 19, 23-25). For her sake " He will break
through the invisibility in which He is now shrouded "
(Is. Ixiii. 19). Unto salvation, "which includes not only
the removal of sin, but also the attainment of the ideal
of humanity."

The author demonstrates once more how all need for
the Levitical sacrifices has forever passed away since Christ
offered Himself " once for all " on the altar of Calvary.
Del.: "He recapitulates (1-18) the principal thoughts
of the whole treatise, and gives them at the same time a
higher and more perfect expression." Contrasted with
the completeness of Christ's one single high-priestly
action, and its eternal fruits, stands the inadequacy of
the Levitical sacrifices, the shadow-like, ever-recurring
futile sacrifice of the day of atonement.

1 b^dijaETai^ different from the verbs in 24 and 26.

CHAPTER X.

1-4. For the law having a shadow of the good things to come, not the
very image of the things, they can never with the same sacrifices year by
year, which they offer continually, make perfect them that draw nigh. Else
would they not have ceased to be offered, because the worshippers, having
been once cleansed, would have had no more conscience of sins? But in
those sacrifices there is a remembrance made of sins year by year. For it
is impossible that the blood of bulls and goats should take away sins.

Westcott's order of words gives the sense more cor-
rectly : " For as having a shadow only of the good
things to come, not the very image of the objects, the
law can never, by the same sacrifices which they — the
appointed ministers of the system — offer year by year, in
a continually returning cycle, make perfect forever those
who come to God on the way which it opens." For as
. . . What follows is involved in the nature of the case,
stated ix. 24-28, and emphasizes the ground for the
" once for all " event. The Levitical sacrifices testify by
their very iteration to an idea which they are incapable
of realizing, and which has its proper realization in the
atoning death of Christ. The most striking contrast
kept in view is that between " once for all " and " year
by year." What was done once under the law had to
be done afresh, year after year, which certainly could
not have been the case if it had been efficacious. A
shadow (viii. 5), an obscure, unsubstantial outline cast
by an object, not the very image, i. e. the finished
picture, a substantial representation by the help of color ;
" not even a life-like or proper representation." Others:

409

4IO EPISTLE TO THE HEBREWS. [x. 1-4.

the true bodily shape, " the substantial image and form
of the realities themselves versus their merely typical and
shadowy representation. Col. ii. 17 contrasts " shadow "
with " body." Westc, who holds image to convey the
idea of bringing before us under substantial conditions
that which is spiritual (Rom. viii. 29; Col. i. 15, 19;
iii. 10), illustrates the difference between the " shadow "
and the " image " by that between a type and a sacra-
ment. " The one witnesses to grace and truth beyond
and outside itself, the other is the pledge and the means
through which grace and truth are brought home to us."
The good things to come (vi. 3 ; ii. 5), eternal redemption,
future while the law was in operation (ix. 11), and still
measurably so (xiii. 14; vi. 18; xi. i) = the things, i. e.
the realities, the embodied good things. The O. T.
ritual was a shadow cast before by the great Atoning
Sacrifice, and it had a momentous import in that it in-
spired and kept alive the hope of salvation. The same
sacrifices ... " Year by year " points to the offerings
on the day of Atonement, and so does " bulls and goats "
(4), the other sacrifices being included. All that has
been offered must be offered again, " year by year." It
is an ever self-repeating cycle of annual acts, and this
repetition of the identical offerings shows their inadequacy
and powerlessness. Which they offer, i. e. the priests, or
rather the high priest. Make perfect, lead to the goal,
eternal redemption- (vii. 19 ; ix. 9) = no more con-
science of sins (2). " Continually" ^ should be joined to
" make perfect " = " make perfect forever." The phrase,
used only in this epistle, marks " an act which issues in a
permanent result." (Cf. 12, 14 ; vii. 3.) Them that draw
nigh,2 the congregation for whom the high priest offici-

1 tlq TO diTjVTjKiq.

^ Tcpoaepxofitvov^ = "the worshippers," TiarpevovTaq, 2; ix. 9; Luke i. 37.

X. 1-4-] CHAPTER X.

411

ates (vii. 25). They draw nigh to obtain the blessing
sought in the sacrifice. This contrast illustrates anew
the completion " once for all " of Christ's sacrifice.
Were it also subject to repetition it would be a confes-
sion of its impotence and failure. A sacrifice adequate
for its purpose ceases to be offered ; it has cleansed the
worshipper so that sin no longer cleaves to his conscience.
This truth is put in the interrogative form : would not
those sacrifices have ceased altogether had their object
been accomplished? had it been possible for them to
restore the worshipper to peace with God? He who has
no longer a consciousness of sins feels no need of any
further expiation. Here is the evangelical truth of
Protestantism versus the error of Romanism, which con-
tinues to offer expiatory sacrifices. The blood of Christ
cleanses from all unrighteousness. The atonement of
their Lord frees believers from the conscience of sins,
from all consciousness of guilt. Where this remains
recourse is had to expiatory sacrifices. What man needs
is to have his sinfulness once and for all expiated. Thus
cleansed, he has no more a guilty conscience, for even
when he sins he avails himself of the all-sufficient sacrifice
(i John ii. 2). Once cleansed (ix. 14, 23 ; Tit. ii. 14) =
"takeaway sins " (4) = " sanctified "(10). The perf. im-
plies the permanence of the cleansing = " made perfect"
(i). The complete removal of the barrier, sin, effects com-
plete restoration to God. But in those . . . presents the
very opposite of what was involved in the question. So
far from removing the consciousness of sins, these annu-
ally recurring sacrifices ever call them up afresh (Rom. iii.
20; Num. V. 15, 18). "Year by year" by such sacrifices
they experience not a removal but a reminder of sins.
What a contrast between Jewish sacrifices and Christian
sacraments! The former is a remembrance of sin, the

412 EPISTLE TO THE HEBREWS. [x. 5-10.

latter a seal of redemption (Luke xxii. 19 ; i Cor. xi. 24 f.).
What a contrast between the O. T. and the N. T. ! In
the former our sins are called to mind, in the latter even
God remembers them no more. To take away sins (ix.
26, 28) by the blood of bulls and goats is in fact impos-
sible. Having gradually approached this conclusion, the
author now states it point-blank. A colossal evil like sin
cannot be wiped out by such a device. Physical agencies
can purge away moral evil nor procure moral ends.
The bleeding and death of an irrational, unwilling animal
does not weigh in the balance against human guilt and
can effect no cleansing of the inward man (Ps. 1. 13).
The only availing sacrifice is perfect obedience to the will
of God (i Sam. xv. 22 ; Mark xii. 33), a voluntary, rational
self-surrender to the will of God, such as was faintly but
impressively shadowed forth in the O. T. ceremonial.
The language of the Psalm (xl. 6-8) strikingly expresses
,the prophetic anticipation of " the self-determination of
Christ to present Himself in sacrifice to God over against
the sacrifices of the law, and so to become the oblation
of the N. T., accomplishing what they were unable to
accomplish."

5-10. Wherefore when he cometh into the world, he saith,

Sacrifice and offering thou wouldest not,

But a body didst thou prepare for me;

In whole burnt offerings and sacrifices for sin thou hadst no pleasure :

Then said I, Lo, I am come

(In the roll of the book it is written of me)

To do thy will, O God.
Saying above, Sacrifices and offerings and whole burnt offerings and
sacrifices for sin thou wouldest not, neither hadst pleasure therein (the which
are offered according to the law), then hath he said, Lo, I am come to do
thy will. He taketh away the first, that he may establish the second. By
which will we have been sanctified through the offering of the body of
Jesus Christ once for all.

The words of the typical David, as if proceeding

X. 5-10.] CHAPTER X. 413

from the lips of his divine antitype, express the infinite
power of a personal self-oblation to meet the require-
ments of the divine will. Wherefore, in view of the im-
possibility just stated (4). Recognizing this truth the Son
addresses the Father when he cometh into the world, at
the time when a body was prepared for Him (John i. 9 ;
xi. 27 ; Rom. v. 12). The words are not necessarily re-
stricted to the moment of the incarnation. They apply to
each manifestation of Christ as the incarnate One (John vi.
14), " in the whole of His conscious work for God." His
pre-existence is assumed. He saith, Christ speaking
through the Psalmist (7, 10; ix. 28). The true speaker is
obvious from ix. 28. Sacrifice and offering, whole
burnt=offerings and sacrifices, comprehend all the Jewish
sacrifices. The first pair presents them as to their
material, the bloody and the bloodless (or meal) offer-
ings, the second pair represents the types of the two
great classes of offerings, eucharistic and expiatory. This
truth re-echoes Samuel's condemnation of King Saul (i
Sam. XV. 22), and is repeated essentially in many pas-
sages (Ps. 1. 8ff. ; li. 16 ff. ; Hos. vi. 6; Is. i. 10 ff. ; Jer.
vi. 20; vii. 21 f.). "The whole poetry of the psalter is
an echo of them." Our passage points to what is the
perfect sacrifice : to do thy will, O God, the addition, a
body didst thou prepare for me, expressing the condition
and the instrument by which the self-surrender could be
made complete, even unto death, and thus the will of God
have its perfect accomplishment (cf. 10). Then said I.
This mysterious language of His royal type on His thorny
way to the throne, represents the Son as having witnessed
in former ages to the unreal character of the offerings
— God had no pleasure in them — and as having then
voluntarily engaged to make Himself an offering and thus
to satisfy the will of God (John iv. 34 ; viii. 29 ; xvii. 6),

414 EPISTLE TO THE HEBREWS. [x. 5-10.

to yield Himself in absolute active and passive obedience
to the will of God, which engagement He now came into
the world to fulfil. Thy will, the counsel of redemption,
which decreed the self-sacrifice of Christ as the only ex-
piation for sin. Christ making this will His own and per-
fectly fulfilling it is the ground of our salvation. In the
last analysis redemption is made to rest on the sovereign
will of God. Thou wouldest not = hadst no pleasure. In
those sacrifices /tTi"^ God had no delight. But a body
. . . prepare. While this is the reading of the text we
have of the LXX., our Hebrew text reads " Mine ears hast
thou pierced for me," a reference to the custom of pierc-
ing the ears of a slave when he voluntarily surrendered
himself to perpetual servitude (Exod. xxi. 26). It may
also mean. Thou hast revealed to me Thy truth. Thou hast
given to me the faculty of hearing and obeying Thy will.
In the LXX. this capacity to know and obey God's will
is expanded into the idea of a body given or prepared as
a medium of self-surrender to the divine will, an instru-
ment fitted for the fullest service. Both texts teach es-
sentially the same truth, namely, what sacrifices are ac-
ceptable to God. According even to O. T. a rational,
moral self-surrender to God is the true sacrifice. Westc. :
" Man as created had for his end this perfect exercise and
perfect development of every human faculty that so he
might bring all to God, fulfilling in this way the concep-
tion of sacrifice. And sin has not altered the obligation "
(Rom. xii. i f.). The Son of God became man that in
man's place He might vicariously render this perfect
sacrifice, offering up, living and dying, His own most
precious and all-perfect life to God, and this has universal
atoning validity (10). David, who was God's anointed, sur-
rendered himself with all his heart to " a definite standard
of the will of God," and in doing so foreshadowed the

X. s-io.] CHAPTER X, 415

absolute submission of Christ to the Father's will. This
standard was for David (Ps. xl. 8) the Thorah or law in
general, specifically Deut. xvii. 14-20 ; for Christ, the
real speaker in the psalm, it was the whole body of the
law and the prophets. They all testified concerning him
(John V. 39 ; Rev. xix. 10). Then, when Thou didst
prepare Me a body, or, when no offering could expiate
sin — doubtless the song of Christ at every fresh stage of
His historic mission (i Pet. ii. 24). He avows His recog-
nition in the sacred volume of the course of action and
suffering prescribed to Him, and announces Himself as
already on the stage (Is. vi. 8). Lo, I am come, for the
purpose of fulfilling this course. True sacrifice, accord-
ing to the O. T., involves moral action and personal self-
surrender, but, besides, it must be voluntary, self-deter-
mined. The roll of the book. Ancient volumes were
written on a parchment scroll rolled upon a cylinder, with
knobs projecting at both ends. Such a roll of Sacred
Scriptures was known to David. Thy will, the one
supreme consideration emphatically in the consumma-
tion of man and in his redemption. That will once known,
all problems are solved, all questions are answered, all
controversies cease. " The will of God answers to the
fulfilment of man's true destiny." The will o.f God re-
specting redemption, that will revealed in the Scriptures,
is fulfilled in Christ. The language of the LXX. is some-
what abridged, probably to heighten its christological
character.

Saying above (5, 6), with this corresponds "he then
said " (then hath he said) (9). " Then " is repeated from
the citation, otherwise we might expect "later" or
"afterward." The one utterance is consequent upon the
other, the positive declaration, " Lo, I am . . ." contrasts
with the negative, " Thou wouldst not." Westc. : " The

41 6 EPISTLE TO THE HEBREWS. [x. 5-1 a

continuous expression of the divine will (pres. as in 5) is
contrasted with the one abiding declaration of its fulfil-
ment by Christ." Sacrifices and offerings, the pi. in-
stead of the sing. (5), is used apparently by way of
accommodation to burnt offerings (6), perhaps also to
heighten the effect. Those material offerings are shown
to have not been acceptable to God, in contrast with the
self-oblation of a rational personality, the central truth of
Christianity. The which are. " Which indeed," all the
above-named species of sacrifices (11), are presented ac-
cording to the law (viii. 4), yet they do not satisfy the
divine will, except as a shadow. Following this acknowl-
edgment the Son is represented as immediately (" then ")
making the positive offer of His personal obedience as
something that does meet the divine will. Since material
offerings give God no satisfaction, He proposes an offer-
ing which will, an offering of Himself in accordance with,
for the accomplishment of, the divine will. He taketh
away the first, as having no significance before God.
The offering of outward sacrifices Christ does away with,
in order that He may present the true moral offering
which avails before God, that he may establish the
second, i. e. by His obedience bring to realization the
divine will (Rom. iii. 31 ; cf. x. 3). Thus is pronounced
explicitly the doom of Judaism. It is not conformed
to the divine will, it is not pleasing to God, it cannot co-
exist with Christianity, it is put out of the way for the
sake of the Gospel. The blessed consequence of Christ's
fulfilment of that prophecy in the psalm is salvation.
By which will, = (" the second," 9), in that will, in
the fulfilment of that will through the self-oblation of
Christ, our redemption (sanctification) is achieved. The
salvation of sinners was the end in view alike in the will
of God and in the execution of the will (19, 29; Eph. i.

X. II-I4.] CHAPTER X. 417

7). The true self-offering of Jesus Christ was " the only
true realization of the divine will for our sanctification."
That God so willed it is the ground of our salvation, the
originating cause ; that Christ offered Himself, is the in-
strument of our salvation, the mediating cause. The body
of Jesus Christ, that prepared for Him (5), that in and by
means of which He made the oblation consummated on
the cross, fulfilling the divine will. Of course, the entire
Christ, soul as well as body, the divine in Him with the
human, was laid upon the altar, an offering and a sacrifice
to God (vii. 27 ; ix. 14 ; 25 f.). Westc. : " The com-
pound name Jesus Christ (xiii. 8, 21) characterizes the
completeness of the sacrifice under the divine and human
aspects of the Lord's Person." We have been sanctified
= " perfected forever" (14; cf. 17; ii. 10), the forgive-
ness and inward holiness foreshadowed by the Le-
vitical offerings. Once for all may go with offering
(vii. 27 ; ix. 12); but its connection with "sanctified"
is preferable. The sanctification of believers is com-
pleted on the divine side (14). The writer does not
enlarge on the philosophy of the atonement, but confines
himself to the fact that God so willed it and that Christ
having vicariously accomplished that will in His self-
oblation, objective salvation is achieved for all time.
With this salvation consummated "once for all" he now
contrasts the unremitting, never-ending, fruitless activity
of the Levitical priests described (i ff.), the complete-
ness, the all-sufficient efificacy of His one sacrifice, being
vouched for by His exaltation to the throne of God.

11-14. And every priest indeed standeth day by day ministering and
offering oftentimes the same sacrifices, the which can never take away sins :
but he, when he had offered one sacrifice for sins for ever, sat down on
the right hand of God ; from henceforth expecting till his enemies be made
the footstool of his feet. For by one offering he hath perfected for ever
them that are sanctified.
27

4i8 EPISTLE TO THE HEBREWS. [x. 11-14.

Every priest. The general term suits the argument
better than high priest. The contrast with the latter
holds also with reference to the services of the priests,
who in fact discharged the functions of the high priest as
his assistants. Thol. : " The same wearisome circle of in-
effectual efforts which has been shown to characterize
the performance of the high priest on the day of atone-
ment is now exhibited as characteristic of the priestly
institute in general " — in contrast with Christ's rest from
priestly activity. Note the successive phrases : " Every
priest," " day by day," " ministering and offering," " of-
tentimes," " the same sacrifices." Ministering (viii. 6, 2),
serving as a priest, and especially offering sacrifices ; the
same (i); oftentimes (ix, 25 f.) ; the which, "which are
such that " they can never take aw^ay sins (4), lit. take
clean away.^ They had no inward power to give peace to
the conscience, purity to the heart, or any really new begin-
ning of spiritual life " (ix. 9). But he, emphatic contrast,
Jesus Christ (10), versus these oft-repeated, numberless,
ever-the-same, abortive offerings, offered one sacrifice for
sins, namely, Himself, And after that He sat down . . .
In token of His work being finished, He rests from all
priestly activity, since He accomplished by the one
offering what all the Levitical offerings evermore recur-
ring have vainly sought to accomplish — complete expia-
tion. Instead of serving He sits (i. 3), versus the Jewish
priest who standeth, i. e. before the Lord, in the sanc-
tuary (Deut. x. 8; xviii. 17), ever performing anew his
functions with the idea of " a work still to be done, of
service still to be rendered, of homage still to be paid."
The angels stand (Is. vi. 5; Lev. i. 19; Rev. vii. 11 ;
John iii. 29). No priest, only King David, was permitted
to sit down in the inner court. But Christ after His
1 irepieXeiv, to take away all around.

X. II-I4-] CHAPTER X. 419

offering "sat down " on the right hand of God (i. 3, 13 ;

viii. i). His priestly service finished, He reigns, as
our theanthropic representativ^e He shares the universal
dominion of God (Matt, xxviii. 17). A priest king (vii.
17), He dispenses the blessings which accrue from His
finished sacrifice. This does not conflict with vii. 25.
His self-manifestation as the one priestly sacrifice renders
all further expiatory action needless. Forever, con-
nected with what precedes, declares the eternal ef^cacy
of Christ's sacrifice (i-io), connected with what follows,
it declares that our High Priest above is enthroned in
eternal rest. The Son's session at the right hand is con-
trasted (i. 13) with the ministry of the angels, here with
the standing of the priests in their never completed ac-
tivity. With this reminder of the Melchizedek parallel
of their royal priest (Ps. ex. 4), the writer introduces
another portraiture of Christ's Majesty from the same
psalm; from henceforth, the whole interval before His
Second Advent (ix. 28), " when the victory accomplished
by His death and resurrection will be fully realized "
(i Cor. XV. 23, ff.). Expecting, the victory won, He is
eagerly waiting for all the fruits to be gathered. The
great turn in history was made by the self-sacrifice of
Christ on Calvary (ix, 26), and such was its efificacy that
its final outcome is assured, and coming ages can only
bring on that " divine event to which the whole creation
moves."

" Fly swifter, sun and stars, and bring
The promised age of gold,"

His enemies, all opposing powers, made the footstool

of his feet, one of the absurd literalisms of the
Rev. = " made His footstool." This may mean their
destruction (2 Thess. i, 8 f.) at His advent, or their sub-
jugation prior to it, whether subjected to His spiritual

42 o EPISTLE TO THE HEBREWS. [x. 15-18.

authority, or by force made subservient to His kingdom.
The triumph won by His death will be universally
recognized. For . , . shows on what grounds and by
what right Christ enjoys a triumphant royal rest from
priestly labors, the abiding suflficiency of His one self-
offering for all believers. He rests on the throne because
He has forever redeemed them that are sanctified (ix. 9,
12; vii. II, 19). By the one offering He has perfected
(i), brought to the goal the subjects of His priesthood,
and that forever (12), seeing that the work accomplished
by the one sacrifice needs neither completion, addition or
repetition. It remains ever available. 14 is identical with
10, with this difference : 10 refers to sanctification in the
perf., 14 in the pres., == them that are being sanctified.
" The ' being sanctified, are those who by acts of faith
(Acts XX. 32 ; xxvi. 18) make the accomplished work of
Christ individually their own." The term includes here
everything objectively provided by the one sacrifice on
the cross, all that is needed for justification and renewal.
That no further expiatory oblation is to be thought of
is attested by the Holy Ghost as well as by the fact of
Christ's session on the throne. In concluding the exposi-
tion of the priestly service of the New Covenant, the
writer recalls the testimony with which he began it (viii.
8 ff.), repeating in substance the two chief points of the
promise : the regeneration of the heart and the oblivion of
sin leaving no further ground for an atoning sacrifice.

15-18. And the Holy Ghost alsobeareth witness to us : for after he hath

said,

This is the covenant that I will make with them

After those days, saith the Lord ;

I will put my laws on their heart,

And upon their mind also will I write them ;
the7i saith he.

And their sins and their iniquities will I remember no more.
Now where remission of these is, there is no more offering for sin.

X. 15-18.] CHAPTER X. 421

The Holy Ghost also, an independent testimony, as
well as Christ sitting on the throne, beareth witness, at-
tests finished redemption. The Holy Ghost is the
author of the written word and He testifies of Jesus,
who is the fulfilment of prophecy as well as of the law.
While ascribing the word to the Spirit the writer allows
himself freedom with the letter, altering the structure,
changing and abridging the language, etc., " which free-
dom itself," says Del., ''is a work of the Holy Ghost."
The proper nerve of the citation lies in 17, other clauses
being adduced only to show this distinctive mark of the
New Covenant. With the construction somewhat broken,
it is best to read " after He (God) has said this is the
covenant . . . after those days," the Lord saith : " put-
ting My law upon their hearts I will write them also
upon their minds, and their sins," etc. The declaration
of forgiveness is the basis on which the New Covenant
is founded, " though it would be disturbing to the sense to
divide the promise of forgiveness of past transgressions
from its necessary condition — the law written upon the
heart." My laws upon their heart . . . upon their mind.
Del. : " The law of the O. T. is not destroyed, but deep-
ened and spiritualized. The law once written upon the
heart, passes from the condition of a mere ' letter ' to that
of * spirit.' Man's relation to God becomes inward and
spiritual, and his desire for salvation . . . concentrates
its view on the grace already procured." Their sins
... no more (cf. 3). Absolute forgiveness is a character-
istic note of the New Covenant, and inseparable from
this such a change of mind and heart that the law gov-
erning our life is henceforth written within us, an inward
power producing spontaneous loving obedience. The
relation between God and man is changed. Our sins no
longer exist in the mind of God, but (now) where there

422 EPISTLE TO THE HEBREWS. [x. 19-25,

is remission of these (sins and iniquities, 17), there is no
ground or motive for any further atonement, all need
for expiation is satisfied, all offerings for sin cease, the
temple service has no further value. " This is the last —
the decisive — word of the argument." This result
.secured, the dogmatic discussion is concluded.

The great theme (worked out vii. i-x. 18) of Christ's
superiority to the Levitical priest, of His having accom-
plished that of which they enacted the shadow, and of
the certainty of salvation assured by His enthronement,
is now followed by its practical consequences. The
doctrines so earnestly and so successfully contended for
are directly appHed to the life (x. 19; xiii. 25), a lesson
for the Church in all ages. Prior to vii. I exhortation
and exposition were constantly interchanged, but after
that admonitions were reserved as a grand finale to the
Epistle, the objective certainty of salvation giving the
readers a sovereign impetus to full assurance and to the
holding fast of the confession of hope. The scattered
admonitions (ii. 1-4; iii. i — iv. 13; especially iii. 6, 14;
iv. 11; iv. 14-16; vi. 1 1-20) are all gathered up now
(19-31), but "in deeper and fuller tones." Great en-
couragement is found for the readers, {a) in their privileges
and social responsibilities (19-25), (/;) their perils (26-31),
and (r) their past experience and behavior (32-34,.

19-25. Having therefore, brethren, boldness to enter into the holy place
by the blood of Jesus, by the way which he dedicated for us, a new and
living way, through the veil, that is to say, his flesh ; and having a great
priest over the house of God; let us draw near with a true heart in fulness
of faith, having our hearts sprinkled from an evil conscience, and our body
washed with pure water : let us hold fast the confession of our hope that
it waver not ; for he is faithful that promised : and let us consider one an-
other to provoke unto love and good works ; not forsaking the assemliling
of ourselves together, as the custom of some is, but exhorting one another :
and so much the more, as ye see the day drawing nigh.

X. 19-25] CHAPTER X. 423

Having, therefore, in view of theabovc results ; Christ's
co-equal majesty with God after the absolute consumma-
tion of redemption in fulfilment of prophecy. Brethren
(iii. i), affectionate recognition. Boldness to enter.^
" To use the entrance," " a joyous confidence for
entrance" (iii. 6; iv. 16). The foundations of the
Christian's hope having been so impressively brought
to view, no fear should be felt in approaching God.
The right of entrance into the Holies (ix. 8) having
been secured for us, we should enter it with jubilant
confidence, the more so since it was secured by the
blood of Jesus. This gives us " boldness," a " bold-
ness " that enters the very presence of God (Gen. xviii.
27), " knowing ourselves to be now reconciled and
sanctified by the one oblation of His blood outpoured on
earth and presented in heaven." Jesus emphasizes the
true humanity of Christ and rests the argument on that
(ii. 9). By the way which, = " which way," namely,
" the entrance," he dedicated for us (ix, 18). It is the
way which He created, and on which He Himself made
His journey to the presence of God (ix. 12 ; vi. 20). He
inaugurated the entrance to the Holies, and He did
it "for us." A new and living way .2 In 19 the des-
tination of the way is given, here its character. It is
" new," not only hitherto unknown and untrodden, but
recently opened, a novelty in human thought (i Cor.
ii. 8). It is original with Christ (John xiv. 6; x. 7).
Living (iv. 12) = life-giving, leading to life, imperishable,
or it may be contrasted with the lifeless pavement into
the sanctuary trodden by the high priest. He who fol-
lows Jesus Christ in the way opened by Him, " in fellow-
ship with His living person and abiding work," will ex-

1 dan6ov = both the means of entering and the act of entering.

2 h66q , in apposition with eioodoq, and descriptive of it.

424 EPISTLE TO THE HEBREWS. [x. 19-25.

perience its vivifying power. The first step on the way
is a new birth, and, while other ways fatigue and exhaust,
this one secures to tiie pilgrim a daily increment of life
(John X. 10), it is the way of life eternal. Through the veil,
that is, his flesh. The veil was both a barrier and a
passage to the Holies, it both admitted to the divine
presence and excluded from it. So the flesh, the human-
ity, of Christ, opened the way through that which like a
curtain shut Him out from the vision of God (Matt, xxvii.
46) ; His humanity under earthly limitations, dependence,
temptation, suffering, mortality, hid the divine glory (v.
7 ; ii. 14). That which veiled God (in Christ) from the
gaze of men was the medium through which He passed
as High Priest to the presence of God. The flesh
pierced, laid aside by death, was the appointed avenue
to the reconciled face of God. It had of necessity to be
"rent," torn, removed out of the way, by His sacrificial
death, before the Holies was opened. After the expiation
made through it no veil separated between Christ and
God, nor between us and God. The rent veil at the cru-
cifixion threw the Holies of the temple open (Matt, xxvii.
51 ; Mark xv. 38 ; Luke xxiii.45), the rent flesh of Christ
revealed the Godhead to Thomas (John xx. 28), it is
the revelation of God to us (John xvii. 3). The broken
flesh, the wounds of Christ, form the way to God. In
giving Himself up unto death Jesus parted with nothing
belonging to the perfection of humanity. Del. : " He
laid aside His flesh as an earthly Adamic nature, to take
it again as a heavenly, spiritual nature, ... so that as
now between Him and God so also between God and us,
the flesh should be no more a separating barrier" (x. 5 ;
V. 7 ; ii. 14). And having a great priest, the second
ground of encouragement. Our priest is one of high
eminence, of sovereign power, a mighty potentate (Matt.

X. icf2K,.] CHAPTER X. 425

xxviii. 18), king as well as priest at God's right hand
(iv. 4), an effectual Intercessor for us in the court of
the Divine Majesty (iv. 14 ; vii. 4 ; xiii, 20). Over
the house of God. " House " == both a dwelling-place
and the family dwelling in it. In iii. 3-6 " the house of
God " over which Christ rules is the Church on earth,
the household of faith. The " boldness of entrance "
seems to require here the seat of the immediate presence
of God. Westc. : " It includes the whole Christian econ-
omy both in its earthly and its heavenly elements." The
interconnection of 22-25 is uncertain, the text admitting
of various arrangements. The following is accepted as
successively harmonizing the conditions, giving to each
hortatory verb its corresponding participial clause, the
last one having two, a negative and a positive : Let us
draw near . . . having our hearts sprinkled, etc. Let "us
hold fast the confession . . . having our body washed with
pure water. Let us consider one another to provoke unto
love . . . not forsaking the assemblies but exhorting one
another. The application of redemption requires subjec-
tive activity — though always and entirely through grace.
Let us draw near (i ; vii. 25 ; xi. 6) = offer worship. Such
pre-eminent privileges are to be used. Having the right
of boldest access to the throne of grace (iv. i6\ and hav-
ing over the church so mighty a head, let us enter into
the holy place, into the innermost communion with God.
In doing so let us carefully observe the subjective condi-
tions of approach : with a true heart, the centre and
seat of character, a heart that " fulfils the ideal office of a
heart." Genuine, neither hypocritical nor double-minded,
it yields its undivided affection and its unreserved al-
legiance to God. In fulness of faith, or " full assurance
of faith " (cf. vi. 11), with the plenitude and matured con-
viction of faith, defines the " true heart," — " without dis-

426 EPISTLE TO THE HEBREWS. [x. 19-25.

belief or diffidence as to our right of approach or cer-
tainty of acceptance." Absolute reliance on God's love
and grace correlates the heart's perfect self-surrender to
God. Having . . . from an evil conscience. The heart
having a consciousness of sin and guilt needs to have
such consciousness washed away by sprinkling it with the
blood of Jesus (i Pet. i. 2), by the personal appropriation
of Christ's self-oblation. The cleansing in the Hebrew
ritual was effected, not by the shedding of blood but by
the sprinkling of it upon the object to be cleansed (ix. 14).
When faith is thus relieved of a guilty conscience by the
blood of Christ, it bears the seal of the atonement ef-
fected by its shedding (xii. 24), Having availed ourselves
of "the blood of sprinkling" there is no more condemna-
tion (Rom. viii. i). And our body washed with pure
water let us . . . (See p. 425.) To the internal cleans-
ing corresponds an external washing, a sacramental act
through which, as a sensible medium, the sprinkling of the
heart is symbolized and appropriated. " Sprinkled," =
the justifying grace of God, may have been suggested
by the "washing" (vi. 2). Neither term gives any sup-
port for " immersion," though there is incontrovertibly a
reference to baptism, " the decisive, sensible rite, in
which the believer recognized the foundation of his as-
surance outside of himself." The antithesis of " heart "
and " body " forbids the spiritualizing of this washing.
As the blood sprinkled on the heart qualifies us to " draw
near," so the sacramental washing of the body enables
and obligates us to holdfast the confession. The former
represents faith, the latter the profession of faith, both
being requisites of salvation, believing and being bap-
tized (Mark xvi. 16; Rom. x. 9; John xiii. 10; Eph. v.
26; Tit. iii. 5; I Pet. iii. 21 ; cf. 18). "Pure," i.e. purify-
ing water. Our body — not our flesh — is more than a

X. 19-35] CHAPTER X. 427

material, corruptible frame. As the temple of the Iloly
Ghost it is sanctified unto the resurrection. Our whole
personal being comes under the influence of the means
of grace. (See Del.) For Levitical sprinkling and wash-
ing cf. Exod. xxi\\ 8; xxix : 21 ; xxx. 19-21 ; Lev. x\i.
4. The confession of our hope. " Confession " occurs
repeatedly (iii. 6, 14; iii. i; iv. 14), but only here
with " hope," referring to the hope sealed to be-
lievers in baptism, the vivid anticipation of the full real-
ization of the promises, of which baptism is at once the
vehicle and the profession (i John iii. 2, 3). Note "the
confession of hope," "the fulness of faith," and "pro-
voke unto love." The encouragements to hope are
frequent (iii. 6; vi. 11, 18, 19; vii. 19). That it waver
not, remain fixed, inflexible, immovable. Like faith
hope must give itself courageous expression. Its reality
dare not be doubted. For he is faithful that promised.
It rests on the absolute veracity and fidelity of
God, and with this should correspond its open con-
fession (vi. 18; I Thess. v. 24 ; 2 Thess. ii. 3 ; i Cor.
i. 9; X. 13). Besides availing themselves personally of
their marvellous privileges they are to consider the needs
of their brethren, join to the assurance of faith and the
confession of hope the exercise of Christian charity.
Consider one another (iii, i) as brethren (19), bear each
other on their hearts with brotherly sympathy and con-
cern. Individual growth in grace and the growth of our
fellow-Christians go together. " The well-being of each
is bound up with the well-being of the whole body."
To provoke . . . good works. Westc. : " The combina-
tion has a startling sound. Christians are to be provoked,
but to love." They are to stir up one another to a
friendly rivalry in love and its noble fruits, each inciting
others and then receiving the reflex impulse, thus pro-

428 EPISTLE TO THE HEBREWS. [x. 19-25.

yoking reciprocal activity in the sphere of brotherly love.
Good works are the outward manifestations of brotherly
love (vi. 10). Not forsaking ... of ourselves, our own

gatherings for fellowship in divine worship.^ Dou. :
" Our assembly," the formal religious association, the
Church. It is in their assemblies for worship that Chris-
tians make their " confession " and incite " to love and
good works." The Gospel produces a living fellowship
among men, makes them brethren (19), draws them to-
gether in public assemblies, in order to promote the edi-
fication alike of the individual and of the congregation.
The body cannot dispense with the members, neither can
the members with the body.^ " Ourselves," our own
Christian assemblies versus the Jewish assemblies, which
" some " had begun again to frequent. " Forsaking " is
not to be pressed as the renunciation of Christianity.
The custom of some reproved is habitual neglect of the
meetings. Some make a practice of being absent, per-
haps from fear, perhaps from self-confidence, a " forsak-
ing " which is not formal apostasy, but perilously near to
it. The verb implies " deserting or leaving alone in the
field of contest, or in a position of suffering " (2 Tim. iv.
10, 16; 2 Cor. iv. 9 ; Matt, xxvii. 46). As the Church
was engaged in the conflict with its persecutors, such
habitual absence was all the more reprehensible and de-
trimental to faith. The negative is followed by the pos-
itive : Exhorting one another in the assemblies, cheer-
ing, strengthening, warning, each other (iii. 13; xii. 5;
xiii. 22). As in the synagogue the liberty of teaching
was enjoyed by all who were qualified (Acts viii. 4; xi.

1 tTriawayuyy = " the assembly formed and not only the act of assem-
bling," 2 Mace. ii. 7 ; cf. 2 Thess. ii. i, where f7r2 marks "a definite centre
to which the gathering is directed."

1 iavTuv, instead of ij/nuv or vfiiJv, is very emphatic.

X. 26-31.] CHAPTER X. 429

19; Jas. iii, i). And so much the more . . . The near-
ness of the great crisis enforces the obligation of coming
together and affording mutual support. The danger is
great, the time short, hence the necessity of the closest
inward and outward union. Westc. : " Those who de-
serted the Christian faith would be swept away in the
ruin soon to follow." As ye see . . . an appeal to their
own conviction. The beginning of the Jewish war, in-
volving the fate of Jerusalem, was clearly discernible to
thoughtful men, and this impending doom w^ould bring
before their minds most impressively the nearness of the
day. " The day " is used absolutely only here. Some
passages give the O. T. phrase " the day of the Lord "
(Acts ii. 20; I Thess. v. 2 ; 2 Thess. ii. 2 ; 2 Pet. iii. 10);
others have " that day " (Matt. vii. 22 ; xxiv. 36 ; Mark
xiii. 32 ; Luke x. 12 ; xxi. 34; 2 Thess, i. 10; 2 Tim, i, 12,
18; iv. 8) ; others : " the day of God," " the day of Christ,"
"the great day," "the day of judgment " (Matt. x. 15 ;
xi, 22, 24 ; xii. 36 ; 2 Pet, ii. 9 ; iii, 7). By " the day " in
these various expressions is meant not only that day of
days, when Christ comes (ix, 28) for final judgment, but
every extraordinary manifestation of power in the over-
throw of His enemies. Each such day is at once a fulfil-
ment and a prophecy, and while the final destruction of
the Jewish system in the fall of Jerusalem was not " the
day " itself, it was its " fiery and bloody dawn."

The mention of the awful " day," coupled with the per-
ilous indifference of some to the means of grace on the
very eve of the great " day," calls for a portraiture of the
frightful precipice of apostasy, on the verge of which
such were treading,

26-31. For if we sin wilfully after that we have received the knowledge
of the truth, there remaineth no more a sacrifice for sins, but a certain fear-
ful expectation of judgment, and a fierceness of fire which shall devour the

430 EPISTLE TO THE HEBREWS. [x. 26-31.

adversaries. A man that hath set at nought Moses' law dieth without com-
passion on the word of iwo or three witnesses : of how much sorer punish-
ment, tliink ye, shall he be judged worthy, who hath trodden underfoot the
Son of God, and hath counted the blood of the covenant, wherewith he
was sanctified, an unholy thing, and hath done despite unto the Spirit of
grace ? For we know him that said, Vengeance belongeth unto me, I will
recompence. And again. The Lord shall judge his people. It is a fearful
thing to fall into the hands of the living God.

For ... if we spurn our privileges no relief is pos-
sible. " The day " brings no sin offering (ix. 28). H we
sin wilfully, lit. wilfully sinning, with emphasis on the first
term. The pres. indicates what is habitual, persisted in,
" not a momentary or short-lived aberration from which
the infirm but sincere believer is speedily recalled by the
convictions of the Spirit." After . . . the knowledge of
the truth 1 (i Tim. ii. 4; 2 Tim. ii. 25 ; iii. 7 ; Tit. i. i).
This makes the sinning wilful, deliberate, that it occurs
after full enlightenment. The previous experience of the
truth makes recovery impossible. This voluntary sin-
ning = to be recreant to one's convictions, to fling away
one's salvation after an experience of its power, to tread
" under foot the Son of God " (29). The opposite of
wilful sin is to " sin through ignorance " (Lev. iv. 2 ; v.
15 ; Num. XV. 25). " Sinning" here ^ " falling away"
(vi. 6; iii. 12 ; xiii. 17 ; 2 Pet. ii. 4). DEL.: "The sin is
committed by the man who . . . willingly and know-
ingly forsakes the services and communion of Christ's
people to make common cause with the anti-Christian
.synagogue." The truth = the revelation of Christ.
There remaineth no . . . for sins, lit. " for sins there is
left no sacrifice." The one oblation of Christ is rejected,
its repetition is inconceivable (ix. 25 f.), and other sacri-
fices cannot take away sin (4). For such a sinner " the
sacrifice of Christ itself has no more atoning or rccon-

1 iTviyvcjacg = an inward, quickening apprehension of revealed truth.

X. 26-31.] CHAPTER X. 43 1

cillns^ power." He who, in the teeth of his own better
knowledge, deliberately renounces its benefits, finds never-
more another expiation of sins. It was taught (vi. 4-8)
that even after sincerely embracing and experiencing the
truth, apostasy is possible and the recovery of such apos-
tates impossible. Corresponding to the impossibility of
their renewal, w^e arc taught here that there is absolutely
no other sacrifice for sins in reversion. " All prospect of
future grace and repentance is foreclosed." Beng. : "the
fruit of Christ's sacrifice is always accessible to those who
do not repudiate it ; but those who repudiate it have no
other." For him who scorns the help that God provided,
salvation is out of the question. He must die in his sins.
Del. : " He not only shuts out himself from grace, but the
door of repentance is shut behind him ; and he has before
him only the prospect of a damnation from which there is
no escape," a certain fearful . . . and a fierceness of fire.
To such a one there remains only a twofold terror : sub-
jectively, a frightful, shuddering anticipation of his
doom ; objectively, the irresistible fury of the wrath to
come. After one has wantonly and finally thrust aside
the grace of God, no barrier remains between him and
the fires of judgment. " Certain," with an adjective of
quality, adds a solemn awe to the statement. Even
"the expectation of judgment "is something positively
terrible. Judgment (ix. 27), for those here described =
condemnation (John v. 24, 29). Fierceness of fire, lit.
jealousy of fire (Is. xxvi. ii). "Fire," personified, like
"word" (iv. 12), is characterized by fury and rage, it
devours. God Himself is the all-consuming fire (xii. 29).
Westc. : " Jealousy suggests the thought of love which
has been wronged " (Exod. xx. 5). It is the fire, the
objective punitive wrath of God, which will devour all
that oppose themselves to saving mercy.

432 EPISTLE TO THE HEBREWS. [x. 26-31.

A man that hath . . . The inexorable punishment
that followed the falling away from the law of Moses
(Deut. xvii.), foreshadowed the irremediable doom of him
who renounces the Son of God after experiencing the
benefits of His blood and the sanctification of the Holy
Spirit. The doctrinal argument showed the superiority
of Christianity to the law, of Christ over Moses and the
Levitical priests. The practical results of this argument
are now applied with crushing logic. The punishment for
abjuring the Gospel may be measured by that inflicted on
the wilful transgression of the law. The infinite transcend-
ence of the former indicates the infinitely greater severity
which follows its rejection (ii. 2, 3 ; xii. 25). The limita-
tion of atonement in the O. T. to unintentional sins is here
applied to the self-oblation of Christ, in such a way that
"all sins before conversion to Christianity (i Pet. i. 14;
Eph. iv. 18; Acts xvii. 30) are regarded as of ignorance,
whereas within Christianity only the sin of apostasy is
deemed possible, which, as a wilful, conscious sin, in the
full sense of the O. T. idea, certainly in its nature ex-
cludes forgiveness" (vi. 4-6; xii. 17). Set at nought,
disregarded, despised, versus a sin of infirmity.^ Dieth.
The death penalty was inflicted for blasphemy,
(Lev. xxiv. 11-16), and especially for idolatry, doubtless
here referred to (Deut. xvii. 2-6) as corresponding
with apostasy from Christ. DEL. : " Apostasy from
Jehovah to other gods is denounced (Deut. xvii.) as
the extremest breach possible of the law, and as such
visited with the extremest penalties. And the like
character is assigned to the sin of apostasy from Christ

1 adETijOtg, vii. 18; ix. 26, describes not only the violation of an authority
but the denial of the validity of the ordinance or the authority altogether.
The aor. shows the act as decisive, complete, final, like the correlatives,
KaTanarfjaag, tj-yTjaa/xho;; ivv^piaa^, 29.

X. 26-31.] CHAPTER X. 433

for the fellowship and services of anti-Christian Judaism,
whose God even is no longer the true God, i. c. the God
and Father of our Lord Jesus Christ." Hence how much
sorer punishment must be meted out to one who, after a
direct experience of the saving power of the Son of God,
tramples Him under foot.^ Think ye. A direct and
pointed appeal to the conscience. " A sorer punishment "
than a remorseless execution is inconceivable here. It
must be an infliction after death — eternal punishment,
the everlasting torment of soul and body in hell. Shall
he be judged worthy (iii. 3), i. e. by God, " by whom
all actions are weighed and their worth determined, and
the measure of penalty needed to vindicate the majesty
of the law laid down." The awful, inexpiable sin is
described in its three essential features : as an act,
"trodden," etc., an opinion, "counted," etc., a wilful
assault, "done despite," etc., the whole implying "the
open repudiation of the baptismal confession and cove-
nant " (i Cor. xii. 3). Trodden under foot, very em-
phatic imagery of the rejection of something as worth-
less and despicable (Matt. v. 13; vii. 6; Luke viii. 5).
The Son of God heightens the force of the metaphor.
Men renouncing Christianity express their scorn for the
Son of God, its transcendent mediator, who gave His life
for their rescue, and this they do after a trial of the
sovereign blessings which His heart's blood secured for
them. The apostate hath counted the blood of the
covenant an unholy thing. His act of contemptuous
rejection rests upon a deliberate judgment, namely, that
" the blood of the covenant " (ix. 20) was " unholy," lit.
" common," ordinary, undistinguished from any other
blood of man or beast ; or better, along with the other
expressive terms of the context, positively impure, pol-

1 n/iup'ia, punishment in the sense of vindicating or saving honor.
28

434 EPISTLE TO THE HEBREWS. [x. 26-31.

luted, the blood of a criminal justly executed — a con-
clusion properly drawn from his treading " the Son of
God under foot," with hatred and scorn renouncing his
faith in Him. Wherewith he was sanctified. Its sanc-
tifying power personally experienced by the now apostate
is contrasted with His sacrilegious judgment of the blood,
that by which he was made holy, he " hath counted "
positively unholy (ix. 13), What measureless turpitude !
It was his " having tasted the good word of God " (vi. 4)
which made his recovery impossible. The aor. " sanctified "
implies a definite act, here = justification (i Cor. vi. 11).
The hypothetical case is that of one who had participated
in the redeeming power of Christ's blood (x. 19 ; Rom. v.
9; Eph. ii. 13; I John i. 7; Rev. i. 5). Apostasy cul-
minates in the sin against the Holy Ghost, " which, as here
implied, is impossible without an inward experience of
grace." Along with the cause of salvation is rejected its
effectual operation. Done despite ... of grace, treated
with insult and wanton outrage the Spirit whose gracious
action had been realized in his heart. " The Spirit of grace "
may =^ the gift of grace, or the source and revealer
of grace ... in whom are summed up and expressed
all the gifts of grace (Zech. xii. 10; LXX.). The latter
is favored by " done despite," ^ a term agreeing with the
intensity of language employed here : insulting arrogance,
wanton injury. To the living, loving, gracious Spirit
which animates the body of Christ was offered insult
and derision — a revolting contrast. Del. : " To do de-
spite to this Holy Spirit is to blaspheme the whole work
of grace of which one has once been the subject, and to ex-
hibit it as a deception and a lie." For we know, cf. " think
ye " (29). The blackest ingratitude invokes the direst
vengeance. This is no dream. God's threats are no

1 hvjiijiaac; • cf . i Tim. i. 1 3.

X. 26-31.] CHAPTER X. 435

phantom. The most awful retribution is the wrath of the
Lamb whose blood having cleansed the sinner was after-
wards derided by Him. " We know" the author of venge-
ance belongeth unto me, " we know " who says, I will rec=
ompense, and what His word means (iv. 12 ; 2 Cor. v. i).
The Scriptures attest the inexorable severity of God's judg-
ment. The first quotation (Rom. xii. 19) is from Dcut.
xxxii. 35, nearer to the Hebrew than to the LXX. And
again (ii. 13), the Lord . . . his people, lit. from Deut.
xxxii. 36; Ps. cxxxv. 14; Rom. iii. 6. "Judge" =-= the
general judicial function. The same act which upholds
the righteous punishes the wicked. "What the judg-
ment will be for them lies in themselves" (27). " His
people." The original means primarily that God will
maintain the right of His people, avenge them on their
enemies, but this bespeaks a just and implacable revenge
on traitors and apostates among them. Summing up
the horrible strokes of the picture (26-30^ the author
adds : It is a fearful thing (27) to fall into the hands of
God ^ " His almighty operation whether in love or
Avrath " (2 Sam. ii. 14). The living God (iii. 12) versus
the lifeless deities of the heathen, who can reveal noth-
ing, perform nothing, avenge nothing, the God of revela-
tion (Deut. V. 23; Josh. iii. 10; Ps. xlii. 3; Ixxxiv. 3; Jer.
X. 10 ff., etc.), who attests to mankind His being and
power, whose " energy of action is measured by the ab-
soluteness of His energy of life."

The tone changes as at vi. 9. From the harrowing
contemplation of a possible and irretrievable apostasy,
the writer suddenly passes to the bright retrospect of
their own history, which inspires the confidence of
their holding out until their entrance upon the promise.
Westc. : " Reminded of their former courageous faith,

436 EPISTLE TO THE HEBREWS. [x. 32-35.

they are exhorted not to peril its fruit at the last mo-
ment."

32-35. But call to remembrance the former days, in which, after ye were
enlightened, ye endured a great conflict of sufferings; partly, being made a
gazingstock both by reproaches and afflictions ; and partly, becoming par-
takers with them that were so used. For ye both had compassion on them
that were in bonds, and took joyfully the spoiling of your possessions,
knowing that ye yourselves have a better possession and an abiding one.

But call to remembrance. Their courage and fortitude
displayed in their earlier Christian life should inspire the
readers to a brave endurance of sufferings now. What
they were capable of when untried must be possible to
war-scarred veterans. The light of other and brighter
days, " the picture of their first love," has immense
power to cheer despondent and wavering souls. The
former days. Westc. : " The days at a former time, at
an earlier stage of their faith." What these persecutions
were, and when they occurred, is unknown. The readers
themselves had not " resisted unto blood " (xii. 4). But
they had had " abundant opportunities both of enduring
themselves, and of sympathizing with others." After ye
were enlightened (vi. 4), Syr. : " Having received bap-
tism." Del. : " Days of conversion," when ye came to
the light. Ye endured . . . sufferings. 1 Voluntarily
enduring fierce and frequent conflicts, both without and
within, in the maintenance of their Christian confession,
they bore themselves as men contending for a crown.
Great, " great and manifold," includes here the notions
of intensity and repetition. " Conflict of sufferings,"
made up of, consisting in sufferings. Being made a
gazingstock (i Cor. iv. 9). Habitually, and on some

1 iuTOfievPiv, 36; xii. 2, 3, 7, implies unfaltering persistence, the opposite of
apostasy. aHlrjaiv adds to the idea of a passive conflict " the image of the
resolute combatant."

X. 32-35] CHAPTER X. 437

special occasions, " they had in a signal manner idcnti-
fied themselves with fellow-Christians in an outbreak of
persecution," suffering on the one hand in their own
persons, on the other, in the person of others, through
open sympathy. In the former they were exposed as a
spectacle for torture or derision, both by the reproaches
cast upon their good name (xi. 26; xiii. 13; i Pet. iv. 14-
Matt. xi. 20), and by the violence which they sustained
in person and property ; in the latter they became par-
takers . . . (iii. 14). They courageously avowed sym-
pathy for their dishonored and afflicted brethren, afforded
them aid and comfort in their persecutions (34). With
them that were so used = " who were so facing re-
proaches and afiflictions in their daily life." Hence,
Del. : " Those who, leading a Christian life, suffered the
like things." How different from their present propen-
sity to abandon Christians, was their attitude in former
days, when they at every peril fearlessly showed their
sympathy for "them that were in bonds " for the Gospel,
and with courageous joy submitted to the seizure of their
own "possessions"! For ye both . . . emphasizes and
corroborates (33), reversing the order. They had " both"
actually shown sympathy to the sufferers, " when it
could not but be perilous to do so," and had sustained
heavy " afflictions " of their own. Them ... in bonds
(xiii. 3). A familiar fact is referred to. Took (accepted)
joyfully, or, to bring out the climax : as well as, even ac-
cepting the seizure of your goods, as if it were gain in-
stead of loss,^ not only willingly' but with joy (Col. i. 1 1),
" counting it an honor and a grace to have thus to suffer
in the cause of Christ." Knowing that ... a better
possession. The motive power which led to their daunt-

1 apTrayz/v, seizure, Matt, xxiii. 25; Luke xi. 39, whether by judicial pro-
cess or through private violence.

438 EPISTLE TO THE HEBREWS. [x. 35-39.

less confession was a faith so strong as to amount to
" knowing." Stripped of their goods they learned better
than before their hold on treasures which no persecution
can ever take away (xii. 12; Matt. vi. 20; Luke xii, 33;
I Pet. i. 4).^ The confidence thus reached in their in-
alienable possessions filled them with joy.

35-39. Cast not away therefore your boldness, which hath great recom-
pense of reward. For ye have need of patience, that, having done the will
of God, ye may receive the promise.

For yet a very little while,

He that cometh shall come, and shall not tarry.

But my righteous one shall live by faith :

And if he shrink back, my soul hath no pleasure in him.
But we are not of them that shrink back unto perdition ; but of them that
have faith unto the saving of the soul.

" The contemplation of their own steadfast and favored
past " serves as a powerful argument to deter them from
casting away their invincible armor. The conclusion,
therefore, may be drawn from the consciousness to which
they had attained of their superior and abiding posses-
sion, but more likely from the whole retrospect (32-34).
Having once cherished an assured confidence in the un-
seen and future possessions of the Christian, and having
boldly professed and thus strengthened that confidence,
why now deliberately cast from them this courage as
cowardly or despondent soldiers cast away shield and
sword ? Do not cast away .2 To hold firmly their
confidence formed the main exhortation hitherto (iii. 6,
14 ; iv. 14). Now they are reminded that its loss is not
involuntary or fortuitous. They are in no danger of
being stripped of it by force, but of contemptuously sur-
rendering it as worthless. Boldness, primarily the sub-

'^ jLvucKuv implies that " the knowledge was realized through the trial;
through that the confessors came to know the value of their faith," Jas. i. 3.

2 h'KoZ.ak'kiLv, fling away, ii. 3 ; iv. i ; Mark x. 50, the opposite of sarex^'v,
23; iii. 6, 14, and icpareiv, to hold fast or firmly, iv. 14; vi. 18.

X. 35-39] CHAPTER X. 439

jective strong assurance (19 ; iii. 6; iv. 16), which in turn
expresses itself in a courageous confession which hath,
^ seeing that it hath, great value. Something so sure of
a final and glorious reward is worth holding on to. The
pres. shows that such confident and bold faith " hath "
within itself the recompense (ii. 2 ; vi. 10; xi. 26). What-
ever good may follow, it is, like virtue, its own reward, =
the promised eternal salvation (36 ; John iii. 36; i John
V. 12). For ye have need of patience =" boldness."
Cast it not away, it is just what you need, the one thing
indispensable to receiving the reward promised. Do not
castaway your armor, but by means of it endure — this is
the exhortation. Already they have within them the fore-
taste of the recompense, but the full fruition is reserved
until they have met all the conditions set by the will of
God. We have not here the self-contradiction that sal-
vation comes through man's keeping the divine com-
mandments, but, according to the context, it is taught
that steadfast perseverance in the faith and its bold pro-
fession to the end is God's purpose concerning us (iii. 6,
14 ; vi. 11). The prize is seized only after the completed
struggle. Hence their need of patience, so that having
held out at every peril they will obtain the crown. The
promise cannot be realized until faith has had its perfect
discipline in fiery trials. The promise : " all that was
expressed in the promise " (ix. 15 ; xi. 13, 39),== recom-
pense of reward (35 ; i John ii. 25), the full fruition of
our salvation at the second coming (39 ; ix. 28). For

yet The strongest encouragement to patient

endurance is the nearness of the Advent. In a very
brief span the promise will be fulfilled. This en-
couragement is again drawn from the divine word (Is.
xxvi. 20 (LXX.) ; Hab. ii. 3, 4). The discipline which
their fathers had to endure serves for the understanding

440 EPISTLE TO THE HEBREWS. [x. 35-39.

of the divine procedure with them. " So it was when
Isaiah charged the people to withdraw for a space and
wait till the divine wrath was spent. So it was when the
Chaldean threatened Israel with total destruction." Yet
a very little while, lit. how very, how very little, a very
brief period, a little interval of judgment, and your full
salvation will be consummated. He that cometh, a cur-
rent and significant designation of the Messiah (Matt,
xi. 3; Luke vii. 19; Dan. vii. 13, etc.), shall come. He
will be here. His coming will be felt as a present fact.
The writer's adaptation of Hab. ii. must have been war-
ranted by a current Messianic interpretation. Originally
it points to the certain fulfilment of the prophecy con-
cerning the destruction of the Chaldeans, whereupon
follows immediately the glorious manifestation of God,
the reign of Messiah. The prophets made no distinction
between the first and the second advents. Immediately
behind an imminent prospect of judgment they see the
personal manifestation of God, the glorious Parousia,
which is the completion and crown of redemption, the
realization of the promise (Col. iii. 3). He shall not
tarry. " There will be no delay beyond the final term
fixed by the divine wisdom, long-suffering, and mercy."
The overthrow of Jerusalem, one form of the Lord's
coming, was near at hand. For such a judgment the
readers are to be prepared, but faith, the inspiration and
support of that endurance enjoined (36), will be the means
of escape. A terrible crisis is at hand, but my righteous
one shall live by faith. While this is the classic passage
for the doctrine of justification by faith, the direct sense
of the quotation is not " my just one by faith shall live,"
but " by faith my just one shall live." DEL. maintains
that the Hebrew and the LXX. require this rendering
and so does the argument, which is that " faith brings life

X. 35-39-] CHAPTER X.

441

to the just man (justified by his faith), in the midst of a
judgment which brings destruction to unbehevcrs." In
order to obtain the promise (36), i. e. eternal Hfe (Rom.
i. 17; Gal. iii. 11), the righteous one requires faith, im-
plicit confidence in the unseen, " a steadfast upward and
onward glance." Only by faith can the reward be for
the present an effectual incitement to the necessary en-
durance. " My righteous one," he who clings to Me, who
belongs to Me, " shall live," He shall have in his
cleaving to God's word and hiding in His grace, the means
of life, of eternal salvation, which the coming of the
Lord is pledged to bring him. But slackened zeal in-
volves dire peril. And if he shrink back. If my justi-
fied one, whose faith is the medium and warrant of life,
waver, if his conduct be the very opposite of the be-
liever's just characterized, if instead of cleaving indomi-
tably to God and His promises, unfaith in cowardice and
fear draws back from God and His ways (iii. 12 ; iv. i),
if the justified believer cast away the confidence (35) by
which he lives, his acceptance is forfeited. Hy soul has
no pleasure (Matt. iii. 17; xvii. 5 ; i Cor. x. 5 ; Rev. iii.
16). The possibility of God's just ones, yea, such as
have had eminent experience of divine grace (26 ff.),
faUing back and forfeiting all, is a prominent feature of
the Epistle. " To teach this lesson the two clauses of
the prophetic utterance are inverted."

The author again suddenly changes his tone (32 ; vi. 9),
and with pastoral tact identifies himself with the readers
" as exposed to the same dangers and courageously defying
them." But we are not . . . The thought of shrinking
back is promptly put aside. Neither he nor they rep-
resent the faint-heartcdness and distrust which draw back
into perdition, rather are they to be classed with those
whose characteristic is faith, that faith which wins and

442 EPISTLE TO THE HEBREWS. [■"<• 35-39-

possesses the soul. Them that shrink . . . savingofthe

soul.i Ours, yours and mine, is not the character of with-
drawal unto the soul's perdition, but of faith clinging to
the promise unto the soul's salvation.^ While the apostate,
in losing communion with God, has forever lost himself,
he who endures has by his union with the living God ^or-
ever won his soul.

1 ('TTOOT. elf OT(j/l., TnaT. h^ Trepnr. i/'., «(?« substractionis ad pe7-ditio7tem,Jidei
acquisitiotiem animcr, not shrinkage but acquisition. The genitive v-oa.
and 7r«Tr. express that which marks the two classes.

2 (jTfj/'fta versus ■KepinobjaL^ i>vxK, which = " tlie gaining possession of
the soul."

CHAPTER XI.

I, 2. Now faith is the assurance of tJiiii<rs hoped for, the proving of
things not seen. For therein the elders had witness borne to them.

Faith having been assumed as the characteristic
of the readers, its real nature and marvellous power are
now described. That faith which assures the soul its
threatened life is the firm assurance and conviction of
future and unseen things, and it inspires heroic conduct.
By means of faith a man has substantially what he hopes
for, he has a sight of what is invisible. This is not a de-
finition of faith as the ground of justification, but its es-
sential characteristics are presented, so far as they serve
the purpose of overcoming the despondency of the readers.
What they needed was the assurance of things hoped for.
LUTH. : Eine gewisse zuversicht, a confident assurance of
such things as are objects of hope (iii. 14) ; and, along with
this, the proving of things not seen, a certification, an in-
dubitable proof or persuasion of objects which are in their
nature invisible. Faith possesses in its two-fold relations
these two intrinsic properties. Christianity has mainly to
do with what transcends the bounds of time and sense,
" things hoped for " and " things not seen." To faith
the former are present, the latter real. Faith is the
substantial possession of what is as yet only hoped for;
it is the vision of the unseen. The main stress is laid
on the objects of faith. These are supersensuous realities
but " faith is their essence in regard to the actual ex-
perience of the believer," and it needs the proof neither

443

444 EPISTLE TO THE HEBREWS. [xi. i, 2.

of reason or the senses. "Things not seen" are not =
" things hoped for." Some of those do not lie in the
sphere of the future, while all " the things hoped for "
belong to the sphere of the unseen. " Faith deals with
everything which comes under those two categories." It
makes both of them veritable facts. It holds communion
with God, it tastes the powers of the world to come. This
two-fold property of faith, "its onward look to a glorious
future, its conviction of the realities of an unseen present,"
is proved by an appeal to the history of mankind. The
splendid testimony borne to their renowned ancestors
illustrates its power. Therein, in faith, standing in faith,
they obtained their favorable testimony. Westc. : " as
living and acting in this atmosphere of faith, of faith by
which the future is realized and the unseen apprehended."
The elders had witness borne to them (vii. 8, 17; Rom.
iii. 21), achieved distinction, won glorious recognition
from God and the Scriptures, which record their exploits
and their sufferings. " The elders," a name of honor=
" the fathers " (i. i), not only the patriarchs and
prophets, but all the heroes and martyrs of faith down
to the Maccabean period, " who, by their fidelity and
steadfastness under inferior means of grace, became noble
examples to the younger generation " (40). " The
spiritual history of the world is a history of the victories
of faith " — " the essential characteristic of every God-ac-
cepted life, the condition of every divine blessing and
success, the strength of all heroic action and suffering."

3. By faith we understand that the worlds have been framed by the
word of God, so that what is seen hath not been made out of things which
do appear.

By faith we understand . . . Before presenting the
grand historic review of the manifold experiences and
achievements which display the power of faith, it is re-

XI. 3-] CHAPTER XI. 445

called that the very first paragraph of the Scriptures,
the creation of the universe, is to us a matter of faith.
This does not interrupt the course of the argument,
but simply prefaces the historic examples of faith by the
truth that " the very formation of the stage of human
history, on which God's dealings with man have been
displayed, is a fact disclosed only by faith." From the
earliest times men had the conviction of the world's
origin through the creative word. By faith, by virtue of,
by an act of faith, we understand, discern, have an in-
ternal perception of.^ For this action of the human mind
faith is necessary. It mediates the conviction of unseen
things. The worlds (aiones), a designation derived from
the view point of periods as unfolded in time, " many
ages forming one world " (i. 2). Have been framed, im-
plies more than made or created : made what they arc, set
in order, put into a complete, perfected condition, by the
word of God by which also they are preserved (i. 3). " And
God said " is repeated ten times in the six days of crea-
tion (Gen. i), and this fiat is often referred to (2 Pet. iii.
5 ; Ps. xxxiii. 6, 9 (LXX.) ; cxlviii. 5). God first willed
the world to be, and the expression of his will and the
framing of the world were coincident, identical.^ The
discovery and the apprehension of this primordial
truth is the work of faith, faith in revelation. By it
we are assured that the universe is an expression of
the divine will. It recognizes creative power and
omnipotent causation in the divine word. What an en-
couragement to confidence in God's promises! If faith
solves the problem of creation what victories are possible
to it in redemption ! So that what is seen . . . better,

1 votiv, to recognize a fact not by the senses but by the voff, the spiritual
faculty, which seeks for the ultimate principles of outward things.

2 (rilfia, the outward expression of the inward thought.

446 EPISTLE TO THE HEBREWS. [xi. 3.

" to the end that that which is seen be known to have not
been made " etc.-' God in framing the world had a pur-
pose. The origin of the world by God's word is a truth
that accords with man's constitution. It is a postulate
of faith, which logically makes this interpretation of ex-
ternal phenomena, penetrating through " the veil of
phenomena to the divine supersensual ground behind it."
That the world is the efflux of a divine fiat is the
fundamental triumph of faith. No other explanation
of its origin is possible. Hath not been made . . .
which do appear. Some : has been made of things
which do not appear, = the worlds came into being
out of invisible things, the non-phenomenal. Del.
refer "to the divine ideas . . . drawn from the mind of
the Creator by means of the creative word, into the region
of phenomenal reality," constituting the visible universe.
The simple statement is that what is seen has not been
evolved from things which appear to the senses.^ The
visible order is not derived from the various elements
which appear to the senses, is not formed out of pre-
existent matter, has not been evolved by natural forces
from any previous, visible substance. It owes its exist-
ence to the word of God, and this elemental conviction
is due to faith.

Upon this follows the roll of ancient worthies in whom
appears faith's power of achievement and heroic endur-
ance. The very first crown was won by faith.

4. By faith Abel offered unto God a more excellent sacrifice than Cain
through which he had witness borne to him that he was righteous, God

1 kiq TO occurs eight times in the Epistle and uniformly as expressive of
end or aim.

2 pTiETrdfiEvov, " what is seen," sing., a complex unit = "the worlds." It
is distinguished from iaivofihui'. " things which appear," physical, material
things. Tlie latter quality is the condition of the former.

XI. 4-] CHAPTER XL 447

bearing witness in respect of liis gifts : and through it he being dead yet
speaketh.

By faith, by means of his consciousness of the unseen,
his sense of what is due to God. This determined the
superior worth of his sacrifice before God. A more ex-
cellent . . . Ht. more abundant, more of an offering.^
Faith quaHfied him to present a more precious offering
than Cain, " before " or " beyond Cain," whose sacrifice
had no value at all before God. The divine approval of
Abel's gift was won by his selection " of the firstlings
of his flock, and of the fat thereof," indicative of his
heart, while Cain brought simply " of the fruit of the
ground," with no reference to its quality (Gen. iv. 3 ff.),
with no heart in it. By faith Abel recognized what was
due to Jehovah, and to this faith he held fast even at the
cost of his life. Through which, sc. faith, for which also
" it " stands in the last clause. The whole history of
Abel, the character and the consequences of his heaven-
approved act, had " their ground and motive in faith."
Had witness borne (i ; Gen. iv. a)? This seems to
point to a historical occurrence. But cf. 5 : Enoch
" had witness borne to him," etc. Abel like Enoch
was inwardly conscious that God approved of his act
and commended him as righteous (Matt, xxiii. 35 ; i
John iii. 12), "conformed in disposition and conduct
to the will of God." He being dead yet speaketh,
therefore he lives. His living activity, his personal ap-
peal to God, survives his death. Yet is not temporal,
but logical. It serves to bring out the contrast between
his " being dead " and his speaking : although dead he

1 ff/f iwj', iii. 3 ; Matt. vi. 25; xii. 41, that which excels in inward worth,
better, preferable.

2 LXX. : E-ei(hi', etc., which Del. infers *' was a look of fire by which it
was consumed," Exod. xiv. 24.

448 EPISTLE TO THE HEBREWS. [xi. 5, 6.

speaketh (xii. 24; Gen. iv. 10; Rev. vi. 9-1 1). Even
after death he remains a Hving personage to God, an
object of His care. The cry of Abel's blood (the soul is
in the blood) having entered the ear of God, He acts as
if Abel were still alive. The last clause is emphatic,
showing what living power in virtue of faith the righteous
possess even after death.

5, 6. By faith Enoch was translated that he should not see death ; and
he was not foiind, because God translated him : for before his translation
he hath had witness borne to him that he had been well-pleasing unto God,
and without faith it is impossible to be well-pleasing jinto him : for he that
Cometh to God must believe that he is, and that he is a rewarder of them
that seek after him.

As Abel by faith lives on after death, so by faith
Enoch escaped altogether the pains of death. Was
translated (Gen. v. 21-24). Heb. : "He was not, for
God took him," for which the LXX. : " And he was
not found, because God translated him." That he . . .
Del. : " It was God's purpose, in taking Enoch away, to
deliver him from the power of death, as a reward of his
faith in Himself, the living God." For, proof of the as-
sertion that his acceptance and translation were due to
faith. That is the indispensable presupposition to a God-
pleasing life. The Scriptures testify that he was trans-
lated because he " walked with God," but faith is the pre-
requisite of fellowship with God, of all divine worship.
This simple statement that he "had been well-pleasing "
. . . is therefore sufficient proof that faith was the ground
of his translation. Before his translation. The Scriptures,
before recording Enoch's translation, expressly bear
witness to him as one not dead, that he had been wen=
pleasing unto God =" walked with God " (Gen. vi. 9), was
on terms of familiar intimacy, maintained in a corrupt
age that fellowship with God which is man's true destiny

XI. 7-] CHAPTER XI. 449

and which is possible only to faith. For he that cometh
to God must believe that he is, and that he is (becomes,
a rewarder, etc., he that cometh to God, i. e. to hold
communion, the worshipper of God (x. i ; vii. 19, 25),
must believe, a logical, moral necessity, a self-evident
truth. The worship of God is impossible without the
belief in His living personality, and a conviction that He
can be approached. This is faith : an assured conviction
of what is not seen, a confident expectation of things
hoped for (i). He is. A reality answers to the intuitions
of man's heart, an actual being to whom one stands " in
mutual relations of love and duty." A rev^^arder, by a
law of His being He becomes a dispenser of rewards (x.
35; xi. 26). This conviction is necessary to him who
seeks after God.

7. By faith Noah, being warned of Ccrt' concerning things not seen as yet,
moved with godly fear, prepared an ark to tlie saving of his house ; tlirough
which he condemned the world, and became heir of the righteousness
which is according to faith.

The faith by which Abel and Enoch won the victory over
death enabled also Noah to triumph over the deluge and to
save himself and his house from a judgment of universal
death. By faith Noah . . . (Gen. vi.), in virtue of a con-
viction regarding things not seen as yet = " things hoped
for " (i\ an occurrence expected but for the present invis-
ible. Warned, divinely admonished (Gen. vi. 13).^
Things not seen : the flood and its concomitants. " Con-
cerning things," etc., bears directly on moved with godly
. fear. While it may connect also with what precedes,
the other connection brings out more sharply the opera-
tive quality of faith : having received a divine communi-
cation he was so deeply moved at the awful prospect it

' XpvH-o-ri^u refers to revelations, viii. 5; xii. 25; Matt. ii. 12, 22; Luke
ii, 26; Acts X. 22.
29

45 o EPISTLE TO THE HEBREWS. [xi. 7.

gave of things not yet visible, that he religiously ^ heeded
the admonition, prepared an ark . . . The participle,
" moved," etc., and the finite verb " prepared," etc.,
constitute one idea, portray a single act, both the inner
conviction and outward consequence being the product
of faith. While his contemporaries, despite the warn-
ings of Noah himself (Matt. xxiv. 37 ff. ; i Pet. iii. 20 ;
2 Pet. ii. 5), kept on in their carnal security, his faith
moved him to provide against the impending but unseen
doom. Acting on the special revelation which foretold
the flood, faith became the means of saving Noah and
his household (x. 39). With implicit confidence in the
word of the Invisible, he " prepared " against the judg-
ment about to overwhelm the human race. Prepared
(i Pet. iii. 20), including both the construction and fitting
up (iii. 3), to the saving of his house. (Cf. x. 39.) Through
which, sc. faith. By the faith which inspired him to
build and led to the saving of his house, and not by the
" building " or the " saving," he condemned his genera-
tion. The building of " an ark " was an outward expres-
sion of his faith, and thus served as a sentence of judg-
ment, sealed the doom of the unbelieving, mocking mass
(38), but " he condemned," etc., is not to be restricted to
his preparation of the ark, any more than the next state-
ment is due to that (Matt. xii. 41 ff. ; Rom. ii. 27; 2
Pet. ii. 5). Breaking with the world in that momentous
crisis of human history (Gen. vii. 5-9), this just man wit-
nessed to the dire destruction about to come upon un
believers. His conduct with its reward and theirs are
sharply contrasted, they being condemned and he made
an heir of righteousness, their guilt in turning a deaf ear
to the divine monition being brought out by his reverent
obedience to it, and thus their sentence and his inherit-
1 evXa^T/dhc, v. 7 ; xii. 28, with pious forethought, fearing God.

XI. 8-12.] CHAPTER XL 451

ance of righteousness came alike "through faith." And
became heir, was made an heir; further ilkistrating the
saving power of faith. Noah's escape with his family from
the universal wreck involved a yet richer boon, the inher-
itance of life (x. 38), which faith guarantees to the right-
eous (Prov. xii. 28). It conveys it to them as an inherit-
ance falls to a son, not as merited but as a gift granted
by the heavenly Father, and in the nature of the case only
to faith (i. 14 ; xii. 17), according to faith, " determined by
and conditioned through faith," a righteousness proceed-
ing from God through the exercise of faith, and conferring
the rights of inheritance. DEL.: " the righteousness
according to faith here = the Pauline doctrine, the
doctrine and its expression are assumed as well known."

Having set forth alike the working and the reward
of faith in the three eminent ante-diluvians the writer
proceeds to the post-diluvian patriarchs, naming first
the great primeval ancestor of the Hebrew nation, whose
indomitable faith nerved him to astounding feats of
obedience and self-devotion.

8-12. By faith Abraham, when he was called, obeyed to go out unto a
place which he was to receive for an inheritance ; and he went out, not
knowing whither he went. By faith he became a sojourner in the land of
promise, as in a land wo\. his own, dwelling in tents, with Isaac and Jacob,
the heirs with him of the same promise : for he looked for tiie city which
hath the foundations, whose builder and maker is God. By faith even
Sarah herself received power to conceive seed when she was past age, since
she counted him faithful who had promised : wherefore also there sprang
of one, and him as good as dead, so many as the stars of heaven in multi-
tude, and as the sand, which is by the sea shore, innumerable.

With Abraham the father of believers, faith enters upon
a new phase, namely, " in relation to a society." It dis-
tinguishes that community chosen for the mediation of
divine blessings to mankind. The verj' beginnings of the
Messianic nation, the foundations of Israel, were laid in

452 EPISTLE TO THE HEBREWS. [xi. 8-12.

faith. All the glory of their history is due to the energy
of Abraham's faith, who with nothing but a call from the
unseen, and with the surrender of fatherland, kindred and
all for the prospect of " things hoped for," took the first
step which separated God's people from the heathen
world. When he was called, lit. "being called " (Gen.
xii. i), =" being warned" (7). The pres. emphasizes
the promptness of his obedience. While the call was yet
sounding in his ears he obeyed a divine call to emigrate ;
he immediately with a ready faith followed the summons
(Acts xxvi. 19) to go out to an unknown place, giving up
all that is dear in the present and the seen in exchange
for a future and unseen good he was to receive, not
knowing whither he went (was going), where was the
goal of his pilgrimage or of what nature the country he
wastoreceivefor an inheritance (7). Journeying toward
an unknown country, assured that in the end it would be
his, herein lies the proof of his faith. Abraham had reached
Canaan before the country he was destined to inherit was
revealed to him (Gen. xii. 7 ; Acts vii. 2). Even after
reaching it he lived on in faith, became a sojourner, was an
alien in the land promised to him as an eternal inherit-
ance, and thereby nourished the hope that the real and
final fulfilment lay not in perishable material possessions,
but in the city with the eternal foundations.^

The land of (the) promise. The land which God prom-
ised should be his property (Gen. xii. 7; xiii. 15 ; xvii.
8), he entered as not his own, as an alien claiming owner-
ship for not so much of it as even to set his foot on (Acts
vii. 5, 6). Dwelling in tents, having no fixed settle-
ment, migrating through the country as one conscious of

1 irapoiKclp, to dwell in a foreign land, without the rights of property or
citizenship. With elg it combines the notion of entrance into it with that
of continuance.

XI. 8-12.] CHAPTER XI. 4^3

nothing permanent (Gen. xii. 8 ; xiii. 3 ; xviii. i ff.j. With
Isaac and Jacob, the heirs with him . . . His joint heirs
also " became sojourners." The promise was not per-
sonal, but social, not for Abraham alone, but also for his
posterity (Gen. xiii. 15 ; xvii. 18), and in their transient
abode in Canaan, Isaac and Jacob exhibit in their trials
the same patient expectation of it as something yet
future, foregoing present possession. Westc. : " Isaac
and Jacob are specially mentioned, because these three,
Abraham, Isaac and Jacob, cover the whole period of
disciplinary sojourning in Canaan ; and to these three the
foundation promise was repeated " (Gen. xii. 2 f. ; xxvi.
3 ff. ; xxviii. 13 f. ; cf. Exod. vi. 3, 8). Abraham with
his fellow-heirs, without losing heart or hope, chose to
forego a fixed abode, and bravely sustained a fresh exer-
cise and a longer proof of faith. For he looked . . .
hath the foundations, the motive for not settling per-
manently. They preferred a state of expectancy (x. 13 ;
ix. 28 ; Jas. v. 7), their faith-instincts aspired to a higher,
an unseen possession. The inward apprehension of the
promise rose beyond the possession of Canaan. " Un-
consciously to themselves, or at any rate not with full
consciousness, their desires reached on and upwards to
the Eternal City." That the O. T. knows of possessions,
of a rest, beyond the present world, is everywhere as-
sumed in the N. T. Del. ascribes the ancient belief which
distinguished between Jerusalem below and Jerusalem
above to " the revelations under the O. T. in word and
miracle." Paul "appealed to the existing faith of Pal-
estine when presenting the idea of a twofold Jerusalem "
(Gal. iv. 25 f.). Westc. : " The ground of this patient
waiting was the growing sense of the greatness of the
divine purpose." " The city," the heavenly Jerusalem
(xii. 22 ; xiii. 14), even to the readers still in the future,

454 EPISTLE TO THE HEBREWS. [xi. 8-12.

a "thing hoped for," which hath the foundations versus
the " tents " of the patriarchs, frail, temporary abodes,
easily torn down and removed from place to place.
Earthly things point either by similitude or by contrast
to heavenly things, the things seen to the unseen. Hence
those tents were the nursery of faith's longings for the
home with the eternal foundations, like the later taber-
nacle keeping before the mind their antithetic arche-
type, the one city which rests upon " the foundations."
The art. adds emphasis. The impregnable foundations of
the earthly Jerusalem (Ps. Ixxxvii. i) were symbolic (Rev.
xxi. 14). Whose builder . . . is God. " Builder " (archi-
tect) refers to the plan, " maker " to its execution.
Other structures, other cities, are the work of human
design and human endeavor, but the church, the holy
city " which hath the foundations," is of God (Matt, xvi,
18; cf. viii. 2 ; xii. 22 ; xiii. 14; Rev. xxi. 2 ; iv. 26). The
readers fondly clinging to the hallowed associations of
their splendid capital are thus prepared for its impending
overthrow. Their abiding city is yet to come (xiii. 14).
Even Sarah, their renowned ancestress, exemplifies the
power of faith. The existence of the innumerable multi-
tude of the chosen nation is due to her sharing her con-
sort's mighty faith. The pronoun may be explained by
her previous incredulity (Gen. xviii. 12), which, through
her husband's example and influence, was soon changed
to faith; or, it may extend what has just been said to a
second subject: "with the great forefather is included
the honored foremother of the chosen people," (ii. 14).
She was in closest union with Abraham ; by her faith be-
came the instrument of the initial fulfilment of the prom-
ise. Received power to conceive . . . not, " for the
founding of a family."^ The act of conception was "the

1 KaTa^oKt/, iv. 3 ; ix. 26.

XI. S-I2.] CHAPTER XL 455

direct personal issue of her faith." She received this
power jointly with Abraham. Westc. : " She was en-
abled to become the mother of his son. . . . The prom-
ise was to Abraham, and the work of faith was primarily
his,^ but it was needful that Sarah should join by faith
with him." When she was passed age, lit. "contrary to
the time of her age," the time for child-bearing, against
all probability considering her extreme age. DEL. :
" Her long barrenness would itself have required faith in
a promise of its removal ; how much more when her time
of life seemed to render it impossible ! " Since she (he)
. • . who promised (x. 23), proof and explanation of her
faith.^ The God of the promise, she reasoned, can be
relied on (Rom. iv. 21). As the reference to extreme and
impotent age refers primarily to Abraham (12), so it was
pre-eminently his faith which brought about her faith.
And the glorious results of their united faith is now
portrayed : there sprang of one ... a posterity multi-
tudinous as the stars, numberless as the sands of the sea-
shore. Wherefore also, because of Sarah's faith, " an-
swering and supporting the faith of Abraham." " Faith
brought them the thing hoped for" from the promise
(Gen. xiii. 16; xv. 5; xxii. 17; xxxii. 12), yea, fulfilled
it in overmeasure. All these sprang of one, were born
through her from one who in the power to beget children
was indeed the same as dead. From a lifeless source
(Rom. iv. 19) has sprung that countless and sacred race
of which the readers formed a part. ^ All were begotten
of one, and he dead but for his faith (Is. li. i, 2). Life
again, through faith, triumphed over death, as in the case
of Abel, Enoch and Noah.

From these more passive aspects of the faith of the

1 f((; KiiTa^. a-tfifi. expresses the act of the husljaiid.

2 Tviarir and nianx;, faith and faithfulness, are correlates.

456 EPISTLE TO THE HEBREWS. [xi. 13-16.

patriarchs, we are directed to the close of their lives,
showing the non-fulfilment of the promises in their life-
time to have resulted in the maintenance of their hope.
They passed away in the faith in which they had lived,
looking onwards to the city of God's preparing, the goal
of all the promises.

13-16. These all died in faith, not having received the promises, but
having seen them and greeted them from afar, and having confessed that
they were strangers and pilgrims on the earth. For they that say such
things make it manifest that they are seeking after a country of their own.
And if indeed they had been mindful of that coutitry from which they went
out, they would have had opportunity to return. But now they desire a
better coujitry, that is, a heavenly : wherefore God is not ashamed of them,
to be called their God : for he hath prepared for them a city.

These all, i. e. Abraham, Sarah, etc., to whom the
promises had been given. In ^ faith, according to
faith, in the exercise of faith. They died, not as having
come into possession of the promises (39), but sustaining
a positive relation to them, seeing and saluting them at
a distance. They died expectant, viewing their depart-
ure as a going home, clinging in death to the promises.
Not . . . the promises. Their not having received the
things foretold (39; x. 36; ix. 15 ; Luke xxiv. 49; Acts
i. 4), was the occasion of their persistence in faith when
dying, and their having seen and greeted them from afar
(John viii. 56), and confessed themselves aliens on earth,
are the expressions and proofs of their faith. They died
believing, as men who had from afar (climax) seen the
promised good and in consequence viewed their earthly
life as a pilgrimage (Gen. xlix. 18) to the heavenly city
(16). Westc. : " In life they had realized the promises
... in a threefold order of growing power. They had
seen them ; they had welcomed them ; they had acknowl-
edged that earth could not fulfil them." (Cf. Gen. xxiii.

1 KiiTa iriariv, 7 ; Matt. ix. 29; Tit. i. i, 4.

XI. i3-i6.] CHAPTER XI. 457

4, LXX. ; xlvii. 9; xxiv. 37; xxviii. 4; Ps. xxxix. 12 ;
cxix. 19, 54; I Chron. xxix. 15). Del,: " That man did
not cease to exist when the present Hfe was ended, was a
belief universal in the ancient world ; and the patriarchs
connected theirs with the assurance of divine favor, and
the hopes cherished by the divine promises. . . . And
so they died ' according to faith,' believing in an eternal,
faithful God, the truth of His promises, and their own
abiding relations with Him." " The promises " (17), pi.
because they were made to each of the patriarchs, or,
because the one promise " contained in itself a power of
development into infinite blessings." Strangers . . .
earth. Their whole life had its direction and support in
the invisible world. For they . . . manifest (14-16) de-
velops the last clause of 13. Their adjudging themselves
aliens^ and wanderers asserting no rights of citizenship
in Canaan, manifested their faith, expressed their long-
ing for a country of their own, one adapted to their
deepest needs (xiii. 14). The terms they used in speak-
ing of the present life showed that " they continued to
the last to look for^ that which they had not at-
tained," their true fatherland. This confession could
not have referred to the country from which they origin-
ally came in Mesopotamia, for at the time they could
easily have returned to their ancestral home. But now^
. . . the case is otherwise. That, although feeling
themselves aliens, they yet failed to seek again their
native land, has its simple explanation in this, they so
apprehended the promises as to look for the object of
their search beyond the earth. Their inspired expecta-
tions having received no definite fulfilment, all partial ful-

1 ^fvoi, Eph. ii. 12, 19. Tvape-Uhifioi, 1 Pet. i. i ; ii. 11 ; Lev. xxv. 23.

2 ifiipavH^ovaiv, ix. 24; Acts xxiii. 22. tTvi^T/rovaiv, Is. Ixii. 12, LXX.
8 vi'v, logical.

458 EPISTLE TO THE HEBREWS. [xi. 13-16.

filments served only to direct their glance forwards ; the
country (city, x. 16) which their pilgrimage had in view,
the goal of the theocratic hope, was a higher, better
country (x. 34), a heavenly one. Their having died in
accordance with faith is thus demonstrated. The object
of their desires must have been a better one than is
found " on the earth " (13). Only thus is their estimate
of themselves as pilgrims intelligible. Del. : " The
promise to the patriarchs was a divine assurance of a
future rest : that rest was connected, in the first instance,
with the future possession of an earthly home ; but their
desire for that home was, at the same time, a longing and
a seeking after Him who had given the promise of it,
whose presence and blessing alone made it for them an
object of desire, and whose presence and blessing, wher-
ever vouchsafed, makes the place of its manifestation to
be indeed a heaven."

Their longing was for God, the abode of the living
God, be that heaven or earth, and this longing was
graciously met by God. Wherefore (12), because their
desires were directed to His presence, God honored
their faith by calling Himself their God. (Cf. Gen.
xxviii. 13; xxxi. 5; xxxii. 9; Exod. iii. 6, 15 f.) He
recognized the patriarchs as united to Him in an ever-
lasting covenant, as those who ever live with Him (Matt,
xxii. 3 1 f. ; Mark xii. 26 f .). Although they died, they still
live. Faith conducts to its goal. " Death was to them
a going home." Of the fact that God acknowledged
Himself as their God, and that they consequently
are alive with Him, we have a proof in that he prepared
for them a city, the city for which they yearned (10),
where He vouchsafed them an abiding continuance
with Him. The emphasis is on " prepared." Their
desires were anticipated by God's purposes, their

XI. 17-22.] CHAPTER XI. 459

Fatherland was the city of God's own preparing (Matt.
XXV. 34 ; I Cor. ii. 9 ; 2 Con v. ; Rev. xxi. 2). Their
convictions of the unseen, their self-designation as
pilgrims, their failure to take possession of Canaan, all
were the subjective reflex of the divine provision, the
expression of their conscious vital relation to God. Both
Err. and We.stc. hold that, as in 10, the fulfilment of the
promise in its highest form points to social not personal
beatitude, " a Divine Commonwealth." That they are
in possession of it now is not said, rather (39 f.) that the
realization of it is reserved until it can be shared with us.
Faith also impelled the patriarchs to acts of transcendent
heroism :

17-22. By faith Abraham, being tried, offered up Isaac : yea, he that
had gladly received the promises was offering up his only begotten son ;
even he to whom it was said, In Isaac shall thy seed be called : accounting
that God is able to raise up, even from the dead ; from whence he did also
in a parable receive him back. By faith Isaac blessed Jacob and Esau,
even concerning things to come. By faith Jacob, when he was a dying,
blessed each of the sons of Joseph ; and worshipped, leaning upon the top
of his staff. By faith Joseph, when his end was nigh, made mention of the
departure of the children of Israel ; and gave commandment concerning
his bones.

The offering of the son of promise by Abraham was
the greatest moral achievement of his life. Being . . .
Isaac, lit. hath offered up. The pcrf. characterizes the
offering as being on Abraham's part an accomplished act
versus the bare resolution. The pres. being tried not
only marks the immediate coincidence of the act of
obedience with the call (8), but it emphasizes the fact that
Abraham was subjected to a test, and by that alone his
astounding act becomes admissible and comprehensible.
The whole action was a trial of his faith, and it stood the
test. The sacrifice was complete. " His only begotten "
lay bound upon the altar, the hand with the knife was up-

46o EPISTLE TO THE HEBREWS. [xi. 17-22.

lifted to slay him. Had God slept for one moment the fatal
knife would have have been plunged into the only son
through whom alone was possible the fulfilment of the
promise. The last clause uses the imperf. " was offering."
Westc. : " The first verb expresses the permanent result
of the offering completed by Abraham in will ; the second
his actual readiness in preparing the sacrifice which was
not literally carried into effect " (Jas. ii. 21). Yea, the
only begotten one he was engaged in sacrificing,^ he who
had so gladly received the promises, who had been as-
sured that in Isaac . . , called. Sustaining this relation
to the promises, his indomitable faith obeyed the divine
command to offer him up. Two considerations accentuate
this. His heroic faith not only overcame the strongest
natural affection,^ but, what was a yet severer ordeal, it
prompted to a deed in apparent conflict with the promise
itself (Gen. xxi. 12). In Isaac is emphatic, " in him and in
no other " shall " Abraham's seed " have its origin, " a fresh
starting-point." It was a staggering paradox that con-
fronted Abraham. " God contradicts God." Having
heartily believed the promises, he must now destroy the
means of their accomplishment. Yet he cannot surrender
the hope inspired by the promises. He therefore in
blind but unperturbed faith fully gives back to God the
gift which was the pledge and medium of the promises.
This offering of " his only begotten " can be accounted for
only on the ground that he believed God was able to call
the dead back to life (Rom. iv. 17). His faith towered to
the height of absolute self-surrender to the incomprehen-
sible leadings of God, holding " the infinite power of God
to be surer than the power of death." This is the first

1 So the order of the Greek. Km, epexegetical, marks the climax.

2 On "only Son," cf. Gen. xvii. 19; xv. 2, f . ; xvi. 15 ; xvii. 16 £f. ; xxii. 2;
(lovoyev^g occurs also Luke vii. 12; viii. 42; ix. 38; John i. 14, 18, etc.

XI. 17-22.] CH AFTER XI. 461

instance of the belief in a resurrection, a belief born from
reliance upon God's truth and faith in His omnipotence.
From whence,! i. e. from the dead he received him back ;
or, " wherefore," i. e. in reward of his faith. Did . . .
receive him, refers to his birth from aged parents. It
may be read : whence as from dead ones he received
him. As by God's power he sprang from one as good as
dead (12), he could also be brought back from the dead.
His birth was a parable. In it the father could see " a
type of another quickening." Some find in the sacrifice
and restoration of Isaac "a parable," a type of the death
and resurrection of Christ, the only begotten Son of God.
Del. : " Abraham received back his son from the dead,
not literally (35), but in the figure of a resurrection.
Isaac was like one who had really risen again." The
former interpretation may include this Messianic analogy
in Abraham's faith, as in fact Isaac's supernatural birth
already pointed forward to the Messiah (Gal. iii. 16; cf.
John viii. 56). The emphasis of the whole passage (17-
19) rests on this clause. Faith again triumphs over
death. Even when confronted by the apparent mi.s-
carriage of the promises it only drives its roots more
deeply into the omnipotence of God. Recovered from
death Isaac now by faith transmits the blessing to his
heir, and he in turn to his descendants (21). Blessed:
" The blessing " (xii. 17) thus transferred was something
really efficacious, " a real vital force," a binding power
on God. Del. : " The blessing of Isaac had in it the
wondrous power of shaping and controlling the future of
his posterity, because in virtue of his faith his mind and
Avill had become one with the mind and will of God
Himself." (Cf. Gen, xxvii. 37 ; Jer. i. 10.) Jacob (Gen.
xxvii. 39 ff.), the younger had the precedence, became
1 Wtv may be either local or causal, as in ii. 17 ; iii. i ; vii. 25; ix. iS.

462 EPTSTLE TO THE HEBREWS. [xi. 17-22.

heir of the promise (Mai. i. 2, 3 ; Rom. ix. 13). Isaac's
faith is shown by his acquiescence in God's sovereign
inversion of the order of succession, overruHng natural
expectations and his own will (Gen. xxvii. 33). And the
object of this act of faith was concerning things to come.
The blessing pointed not only to their earthly future with
its Messianic import, but to something beyond. Isaac
devolved upon Jacob the inheritance of what was promised.
This was " not only an act of faith but a prophetic act of
faith," pointing to a divinely ordained future. Esau.
Jacob was made the direct bearer of " the blessing." Esau
received later (Gen. xxvii. 38 ff.) a temporal blessing, and
this twofold blessing forms a telling " prophetic history
of the future fortunes of two great peoples." With the
dying of Jacob, who transmits the gracious deposit to
a whole family, the fulfilment of the promise enters a new
stage.

The writer passes over the blessing of the twelve
patriarchs, that of Jacob's two grandsons sufficing his
purpose. A dying. At the close of life, denied a per-
sonal realization of the promise, Jacob believed the
blessing to be at his disposal, and therefore at death's
door, his faith still fresh and firm, he bequeathed it to
his descendants. Each of the sons, each of the two born
prior to Jacob's advent in Egypt. Special prominence
was given to Joseph (Gen. xlix. 25), and the adoption by
Jacob of his two sons implied a double share of the
divine heritage. As in 20, the younger was again pre-
ferred to the elder (xlviii. ii ff.), but, unlike Isaac, Jacob
himself inverts the order, with full consciousness of the
divine will. And worshipped, an earlier occurrence (Gen.
xlvii. 31 ; cf. chap. 50), yet a final Amen to the patriarch's
career. After all its vicissitudes, every step of which had
only made surer and brought nearer the ultimate con-

X. 17-22.] CHAPTER XI. 463

summation, its last scene shows a triumphant expectation
of the promise, profound thanksgiving and adoration,
expressive of the mighty energy of faith. The top of his
staff, so the LXX. The Masoretic text reads "on the
head of his bed," " bowed himself upon the bed's head "
(Gen. xlvii. 31), not sinking back from exhaustion, but
to offer worship to God (i Kings i. 47). His infirmity
forbade his rising to thank God, "hence instead of pros-
tration on the ground, he turns in the bed and stretches
himself towards its top, worshipping with his face down-
wards " (Del.). According to LXX. : Making use of
the staff which supported him in all his wanderings (Gen.
xxxii. 10), to raise himself in the bed, he bows over it in
worship, recalling the divine guidance in his pilgrimage
(Ps. xxiii. 4). Joseph, too, when his end was nigh, with
not a shadow of the fulfilment of the promises in sight,
had a like energy of faith, the conviction that his brethren,
the children of Israel, should not abide in Egypt. The
height of prosperity and power attained by him there
could not make him forgetful of their destiny, and he
claimed for himself a share in their future, a grave " in
the lap of the God of the promises." His explicit men-
tion (Gen. 1. 24-26) of their departure marks another
stage in the progress of the fulfilment. Command-
ment ^ (Exod. xiii. 19; Josh. xxiv. 32). Joseph's case
offers a clever introduction to the faith of Moses, who,
like him, preferred at any cost to share the destiny of the
chosen nation. The faith hitherto viewed " under the
discipline of patience and sacrifice is now considered in
action," as illustrated in the career of Israel's great de-
liverer.

23-28. Hy faith Moses, when he was born, was hid three months by his
parents, because they saw he was a goodly child ; and they were not afraid

1 ivereiTjaTo "indicates not only the act, but includes the effect."

464 EPISTLE TO THE HEBREWS. [xi. 23-28.

of the king's commandment. By faith Moses, when he was grown up, re-
fused to be called the son of Pharaoh's daughter ; choosing rather to be
evil entreated with the people of God, than to enjoy the pleasures of sin for
a season ; accounting the reproach of Christ greater riches than the treasures
of Egypt : for he looked unto the recompense of reward. By faith he for-
sook Egypt, not fearing the wrath of the king : for he endured, as seeing
him who is invisible. By faith he kept the passover, and the sprinkling of
the"blood, that the destroyer of the first born should not touch them.

By his parents (Exod. ii. i f.), according to LXX.
(Acts vii. 20). Even though " the saving was chiefly due
to an act of faith on the mother's part," it resulted
doubtless from the joint faith of both parents.^ This dar-
ing act of faith which secured the life of Moses was the
resultant of two factors: i. The surpassing beauty of the
child inspired a hope as to its destiny (Acts vii. 20). 2.
Their confidence in the promises and in the power of God
overcame all dread of the king's wrath. In defiance of the
royal mandate, with no apparent possibility of success,
looking on high for succor they preserved the babe des-
tined to be the instrument of a nations's freedom (Luke
viii. 50; John xi. 25). The faith of his parents begot a
like faith in his own heart. Westc. : " As an infant he
had quickened faith ; as a man he showed it." " Having
reached years of discretion and self-responsibility ^ he
refused the honorable name and position of an Egyptian
prince." The honors of royalty through adoption awaited
him, possibly even the throne. But on all this he turned
his back, choosing instead the lot of suffering and reproach.
To be called, " the habitual language of familiar inter-
course, Westc. : "The aorists, 'refused,'^ 'choosing,'
'accounting," point to a crisis, when the choice was

1 ol TvaTf-p^c = "' yovliq, Luke ii. ^7, 41 ff- ; John ix. 2 ff., = parents, father
and mother.

2 fieyaq yevo/ievoc, Exod. ii. 1 1, versus yevvriBetg, 23.

3 ijpvijcaTo, hMjievoq, ^ytfadiiEvoc, cnrtlilenEv.

XI. 23-28.] CHAPTER XI. 465

made, as di.stinct from Moses' habitual spirit, ' he
looked.' " By one decisive, daring act he met the alter-
native of power in Egypt, or, participation in the hopes,
of Israel. The God of his fathers, the destiny of his own
people, even with the attendant sufferings and reproaches,
were through faith more to him than to be the son of
Pharaoh's daughter. To be evil entreated (afflicted)
with . . . God, of this alternative he made deliberate
choice, well knowing what it meant for him (iv. 9). In
a race of slaves faith descried a divine nation. The
pleasures of sin, the pleasures derived from sin, espe-
cially the advantages enjoyed from the sin of apostasy,
or unfaithfulness (iii. 13; xii. 1-4; cf. x. 26). The con-
trast is the fellowship of God's people with apostasy, and
the afflictions accruing from the former with the worldly
good assured by the latter. For a season. Disloyalty to
hissenseof duty would have brought Moses princely wealth
and luxury, but he made the sacrifice the more readily
because of the conviction of the evanescent character of
these worldly things, as well as of " their inward and
essential nothingness." He discriminated also the treas-
ures of Egypt and the greater riches, accounting the
reproach . . . The obloquy which attaches to the ]\Ies-
sianic cause was the paramount consideration. This was
more to him than the vast wealth for which Egypt was
famed. " The reproach of Christ " = " to be evil entreated
with the people of God" (25), a current designation for
Christ's sufferings (xiii. 13 ; Rom. xv. 3 ; Ps. Ixix. 9 f.).
Bleek. : " That reproach which Christ endured in His
own person, and had or has still to endure in His mem-
bers." This reproach Moses desired to bear. While he
had no direct revelation as to Christ, he anticipated the
obloquy which is always "the lot of the appointed envoy
of God to a rebellious people," the cup which awaits
30

466 EPISTLE TO THE HEBREWS. [xi. 23-28.

all " anointed " ones who in any degree prefigure or
represent " The Anointed," all in whom " ihe Christ "
partially manifests Himself (Col. i. 24 ; 2 Cor. i. 5 ; Phil,
iii. 10). Stier : " The whole people of God, in all ages,
forms one community, of which Christ is the centre ;
and even the saints of the O. T. were members of that
one living body of which He is evermore the head."
Israel, in its covenant vocation a type of Christ, was God's
anointed, just as all believers now have "an anointing
from the Holy One" (i John ii. 20; Ps. cv. 5). In its
bondage (Phil. ii. 7 ; Luke xxii. 27), it bore the Messianic
opprobrium, " the reproach of the Divine Word indwell-
ing in and united with His ancient people." (Cf. i Cor,
X. 4.) How like Paul, who made the cross his chief
glory ! (Gal. v. 1 1 ; vi. 14 ; i Cor. ii. 21). What an appeal
to the readers whom the reproach of Christ had brought
to the verge of apostasy ! For he looked, kept his eye
on the divine recompense (x. 35) for the reproach of
Christ willingly shared. He looked away from the
alluring advantages of the moment into the distant
future, to the things " hoped for" and " not seen" (i),
and inspired by this prospect he surrendered all earthly
good (xii. 2). It was not necessary to state what the
recompense was (i Cor. ii. 9; Is. Ixiv. 4; i John iii. 2).
Moses never regretted his choice. " The reproach of
Christ " brought him the true riches and honor (Luke
xvi. II ; Eph. i. 18; ii. 7; iii. 8).

Faith's power is shown again in the career of Moses as
an instrument in the deliverance of Israel (Exod. iii.). He
forsook Egypt . . . maybe understood of the flight into
Midian. After slaying the Egyptian he was not deterred
from this course (Exod. ii. 14), by the wrath which the
desertion of his post evoked, and which could pursue
him into the heart of the desert. It may, however, refer

XI. 23-2S.] CHAPTER XI. 467

to his departure from Egypt at the head of his people
(Exod. xiv. 5). There is thus presented, first, the event
as a whole, then, the two chief parts : the passover and
the passage of the Red Sea. He not only renounced
the court as an individual, but taking charge of his race
he abandoned Egypt itself, in defiance of the. pursuing
vengeance of the king (Exod, xiv. 9). For he endured,^
stood firm, showed superhuman courage, since he " kept
steadily before his eyes the invisible^ God, just as if he
saw Him." Westc. : " Inasmuch as he saw Him," refer-
ring to his speaking face to face with God (Exod. iii.; iv.;
xxxiii.; Num. xii. 7, 8). He undertook the colossal task,
confident of the divine protection and therefore victori-
ous over all fear. Faith's vision of the invisible was more
than a match for all the terrors of the visible. Who is
invisible (John 1. 18 ; Col. 1.15; iTim. i. 17; vi. 16, etc.).
The institution of the passover, the first decisive step
in the redemption of Israel, was also a signal act of faith
(Exod. xii. 22). He kept^ . . . lit. hath kept or cele-
brated, not hath instituted. The perf. (vii. 6) implies
a transaction permanent in its consequences, " a perpet-
ual witness of the great deliverance." And the sprink=
ling* ... on the upper part and the two side posts, in
order that Jehovah or His executioner might " pass over "
their houses (Exod. xii. 7, 13, 22 f. ; cf. i Cor. x. 10).
Later, this blood was sprinkled at the foot of the altar.
The passover is viewed not simply as a meal but in con-
nection with the sprinkling, forming with it one completed

1 Westc. : Kafjrefjtlv is complementary to v-ofxtvdv x. 32, and fiaKfjuOvfidv,
vi. 15.

2 aoparov versus opuv.

8 Tou'ivTo Trdaxa = the observance of the passover, Matt. xxvi. iS ; Exod.
xii. 48; Num. ix. 2 ff. ; 2 Kinf^sxxiii. 21, etc.

* Westc. : " ;r/)o<Tj/w is commonly used in the LXX. of the sprinkling of
blood upon the altar."

468 ■ EPISTLE TO THE HEBREWS. [xi. 29-38.

action, which secured Israel from the impending death
of Egypt's first-born, and foreshadowed " the deeper
mystery involved in the deliverance from Egypt " (ix.
22). Three momentous elements were comprised in this
act of faith : reliance on the divine promise concerning
the death of the first-born ; dependence on the atoning
efficacy of the paschal blood ; and confidence in the
sudden consummation of the escape (Exod. xii. 1 1).

29. By faith they passed through the Red sea as by dry land : which
the Egyptians assaying to do were swallowed up.

The faith of Moses, communicated to his people, next
manifests itself in their triumphant passage through the
sea. By faith they. The proper subject is suggested by
" them " (28). As by dry land, versus the overwhelming
sea (Exod. xiv. 29). Their faith was the correlate of the
almighty power " which, by means of an east and north-
east wind, swept a furrow through the waves of the sea,"
so that, assured of their safety, they ventured into the
bed of the sea and marched through it as through dry
land, which the Egyptians assaying, lit. of which (i. e.
dry land) making trial. When their enemies attempted
to use this dry passage the waves closed in upon them
and they perished. Faith dries up the sea, unfaith sweeps
the water over the dry land.

30-38. By faith the walls of Jericho fell down, after they had been com-
passed about for seven days. By faith Rahab the harlot perished not with
them that were disobedient, having received the spies with peace. And
what shall I more say? for the time will fail me if I tell of Gideon, Barak,
Samson, Jephthah ; of David and Samuel and the prophets ; who through
faith subdued kingdoms, wrought righteousness, obtained promises,
stopped the mouths of lions, quenched the power of fire, escaped the edge
of the sword, from weakness were made strong, waxed mighty in war,
turned to flight armies of alibis. Women received their dead by a resur-
rection : and others were tortured, not accepting their deliverance; that
they might obtain a better resurrection : and others had trial of mockings

XI. 30-38] CHAPTER XL 469

and scourgings, yea, moreover of bonds and imprisonment : they were
stoned, they were sawn asunder, they were tempted, they were slain with
the sword : they went about in sheepskins, in goatskins; being destitute,
afflicted, evil entreated {of whom the world was not worthy), wandering in
deserts and mountains and caves, and the holes of the earth.

After these proofs of the power of faith, in the Mosaic
period, two instances are cited from tlie history of the
conquest. All things continue possible to faith. As the
very forces of nature succumb to it, so the fortresses
of human skill fall before it. The walls of Jericho fell
(Josh. vi. 2-15) as the result (2 Mace. xii. 15) of an un-
perturbed confidence in God's omnipotence and faithful-
ness to His promises. Compassed about. Di:l. : " With
the ark of the covenant in their midst, while seven priests
preceded bearingtrumpets, they marched in a solemn and
silent procession around the devoted city for the space of
seven days. When, on the seventh day, they had com-
pleted their circuit for the seventh time, the priests blew
their rams' horns, and the people raised their war-cry,
and the walls of Jericho fell down, leaving the wealthy
city an easy prey." Another signal deliverance accom-
plished by faith is that of Rahab. Having heard with
her fellow-citizens of the wonderful deeds of Jehovah
(Josh. ii. 10), she believed Israel's God omnipotent, and
assuming that He had given them the land (Josh. ii. 9),
and regarding as certain the things hoped for by them,
she manifested her faith in that she received the spies
with peace, accorded them protection — doubtless at her
own peril — showing them "unreserved and open-hearted
kindness." And her faith brought its reward in that she
perished not along with them who opposed God's people
(Josh. ii. 10 f. ; ii. 22; vi. i), and who refused submission
to the divine will so unmistakably manifested in the
miracles incident to their march. Disobedient (Vulg. : in-

470 EPISTLE TO THE HEBREWS. [xi. 30-3S.

credulis, unbelievers) (iii. 18), "brings in relief the punish-
ment and the ground of their destruction." As with the
Egyptians, unbelief was the ground of their irremediable
destruction (Josh. vi. 17, 24), her faith was the means of
her preservation (x. 38 f.). (Cf. Jas. ii. 25.) The harlot
"places in a fuller light the triumph of faith" and the
glory of that grace by which through faith she was
redeemed. She escaped, not merely from the ruin of
her city, but from her own moral ruin (Matt. i. 5).

The achievements of faith did not terminate with
the cycle of the heroic period closed by the conquest
of Canaan. They continue in such numbers as to deter
the writer from proceeding, and he suddenly breaks ofT
their circumstantial description, and contents himself with
a summary recital of the exploits of faith on the part of
some who are named and others who are not named.

And what . . . ? "Why do I go on farther?" A
rhetorical formula of transition. For the time ... if,
Westc. : " Time will (I see) fail me as I tell of." Del. :
"A turn of expression borrowed from Greek orators."
The answer is implied and excuses the transition to
a summary enumeration of names and exploits which
attest the power of faith. It will be an endless task
to cro on with the details of individual instances. Of
Gideon . . . and the prophets. There is no chronologi-
cal order in the names. Gideon (Judges vi.-viii.), precedes
Barak (Jud. iv., v.), probably because of his greater popular
fame. Sampson (Jud. xiii. 5 ; i Sam. vii. 12 ff.) over-
shadows Jephthah. Samuel follows David, so as to con-
nect the name of the founder of the prophetic order with
those who derived their inspiration from " the spiritual
Pentecost in Samuel's time" (Acts iii. 24). The list has
been variously divided. Rulers are embraced under the
first five ; prophets follow with Samuel at their head.

X 1 . 30-3S.] CHA P TER XI. 47 1

Westc. : "Gideon, Barak, Sampson (Jud. xiii.-xvi.) and
Jephthali (Jud. xi., xii.) represent the theocracy ; David,
Samuel and the prophets the monarchy." The former
two "sum up all that is noblest in the second stage of
Israel's history," but no judgment is passed on moral
character. The ruling thought is faith as the motive
power of their memorable deeds. When faith yielded
to disobedience, as in the case of Sampson, its invincible
power was suspended Who through ^ faith . . . All
the examples specified (33-35a) are connected with this
relative, A description of characteristic achievements
is given, but the particular acts are not assigned to the
particular names. The manifestations of the power of
faith fall into three groups. Westc. : "In each group
there is a progress, and there is a progress in the succes-
sion of groups in the direction of that which is more
personal. The first triplet describes the broad results
which believers obtained : Material victory, Moral suc-
cess in government. Spiritual reward. The second triplet
notices forms of personal deliverance from : Wild beasts,
Physical forces. Human tyranny. The third triplet
marks the attainment of personal gifts : Strength, The
exercise of strength, The triumph of strength (the be-
liever against the alien)." Subdued kingdoms. The
Midianites (Jud. vii.); Canaanites (Jud, iv.) ; Philistines
(Jud, xi.; I Sam. xiv. 6ff, ; xvii, 37) ; and the Ammonites
(2 Sam. X. 12), not to speak of David's victories, were
overcome for the most part by Judges, who showed
greater trust in God than in the arm of flesh. Wrought
righteousness (Acts x. 35), this greatest feat of all was
achieved especially by Samuel (i Sam. xii. 4), although
in their official capacity all the Judges are examples of

1 fiia mmyuc, versus Triani, brings out the general inspiring power of faith,
30; vi. 12.

472 EPISTLE TO THE HEBREWS. [xi. 30-38.

the righteousness begotten of faith. They followed the
will of God (2 Sam. viii. 15 ; Ps. xv. 2; Is. ix. 7).
Westc. : " Conquerors used their success for the further-
ance of right." Obtained promises, especially David (2
Sam. vji.), to whom was vouchsafed a revelation of the
further development of the unique history of his people.
The reference is not to promises fulfilled,^ but to prom-
ises made, the magnetic power of faith drawing (so to
speak) new prophecies from the mouth of God. Westc.
includes both ideas: " Each partial fulfilment of a divine
word is itself a prophecy." Stopped the mouths . . .
Personal deliverances, i. e. pre-eminently of the prophets,
are recounted. The first case is that of Daniel, whose
faith held at bay the fierce beasts. LXX. : " An angel shut
the mouths of the lions, because he believed in his God "
(Dan. vi. 16, 22 ; i Mace. ii. 60). " That angel was but the
minister of God's mercy and of Daniel's faith." (Cf. Jud.
xiv. 6 ; I Sam. xvii. 34-36.) Quenched . . . fire, refers
unquestionably to Daniel's three companions in the fiery
furnace (Dan. iii. 17, 25 ; i Mace. ii. 59), who maintained
their trust in the invisible and almighty arm, and thus
overcame the elements, "the power of fire," not the
flame only but the very nature of fire. Escaped . . .
the sword,2 ex. gr. Moses (Exod. xviii. 4) ; David
(i Sam. xviii. 1 1 ; xix. 10 ff. ; xxi. 10; Ps. cxliv. 10) ; Elijah
(i Kings xix.) ; Elisha(2 Kings vi. 14 ff., 31 ff.) ; Jeremiah
and Mattathias (i Mace. ii. 28) — since the enumeration
extends to the Maccabean period. Without specific re-
miniscences there follow in a general form instances of
persons acquiring through faith supernatural strength,
from weakness . . . strong, including physical recovery,
exx, gr. Sampson (Judges xvi. 28-30), who was changed

1 ETTervxov knay. versus eKUfilaavro, 9, 39 ; cf. vi. 1 5.

2 oToiMTa " expresses the many assaults of human violence."

XI. 30-3S-] CHAPTER XT. 473

into a Hercules; or Ilczckiah (Is. xxxviii. 3, 5); and
moral deliverances (Ps. vi. 3, 8, 10; xxii. 21 f.). Waxed
mighty in war. All the Judges were men of valor.
Heroic deeds of faith occurred also in the times of
the monarchy (Ps. xviii. 30 ff. ; cxliv. i ff.). Turned
. . . aliens. " The thought is fixed on the religious
contrast between the children of the kingdom and
strangers" (Matt. xvii. 25 f.). Gideon and Jonathan may-
be referred to, but doubtless the Maccabean history is
included, " the valiant deeds of Judas Maccabeus," " the
victorious wars waged by the Asmonean heroes with the
Syrian monarchy and the neighboring nationalities." By
" a single, abrupt clause," the author " presents the high-
est conquest of faith," the transition from death to life.
Women received their dead . . . (i Kings vii. 23 ; 2
Kings iv. 36). ^ It is not said whether through their
faith or that of the prophets — not the persons, are em-
phasized, but the faith. Doubtless the faith of love, that
most powerful instinct of woman, co-operated with the
active faith of the prophets. " Both women showed
their faith in the appeal which they made to God's
servants to help them, as in their previous kintiness to
them as messengers of God." By a resurrection, lit.
"out of."^ And others, lit. "but others," referring to a
new class who achieved in fact a yet sublimer inward
triumph, " in unconquered and outwardly unrewarded
endurance," noble mothers " who have rather seen their
child die before their eyes than renounce their faith in
God, and His promises for the life to come." This is
victory over death, the sacrifice, through faith, of life it-
self for the sake of the resurrection to eternal life. Tlie

1 Xafihv, 2 Kings iv. 36; cf. i Kings xvii. 23, = recipere, take back again.
^ i§ ava(TTaceo>c, "that out of wliich the departed were received." The
resurrection preceded the reception.

474 EPISTLE TO THE HEBREWS. [xi. 30-38.

reference is " not only to the martyrdom of Eleazar
(2 Mace. vi. 18-31), but also to that of the heroic mother
and her seven sons related in chap, vii." Were tortured,
stretched like the skin of a drum on a torture-wheel and
then beaten or tortured to death, not accepting the
deliverance placed within their reach, despising the
release offered them at tlie price of their faith (2 Mace,
vi. 22, 30 ; vii. 24). A better resurrection, climax to the
resurrection vouchsafed to those who received back their
children to an earthly life (2 Mace. vii. 9-14). These
chose death in preference to disloyalty — an example to
the readers who were also suffering for their faith ! And
others. Apparently " a second class among those who
showed their faith not in conquering but in bearing."
" The enumeration appears to consist of two great groups
(35^-38) each consisting of two members, the first
of suffering to death, the second of suffering short of
death," yet no less terrible. It characterizes the fate
of the prophets (cf. Matt, xxiii. 34-37), who willingly
endured terrible sufferings by virtue of their assurance
of a better future. Had trial 1 . . . scourgings (i Mace,
ix. 26 f. ; 2 Mace. ii. i, 7, 10; Jer. xx. 2). Hockings, all
kinds of " cruel, sportive forms of ill-treatment." Yea,
moreover of bonds and imprisonment. They not only
experienced brief sufferings, " sharp and direct, strokes
on soul and body," but also such as were dull and long
protracted, and therefore the harder to bear (i Kings
xxii. 27 ; 2 Kings xxi. ; 2 Chron. xvi. 10; Jer. xxxvii.;
xxix. 26 ; I Mace. xiii. 12). Stoned, a characteristic Jewish
punishment, Zechariah (2 Chron. xxiv. 20 ff. ; Luke xi,
51 ; xiii. 34; Matt. xxi. 35 ; xxiii. 37), probably Jeremiah
and Ezckiel. Other horrible modes of death victori-

1 TVf ipav la^jiavfiv, " not actively as in 29, to make trial of, but passively,
to be tried, to have experience of."

XI. 30-38.] CHAPTER XI. 475

OLisly endured follow: Sawn asunder (2 Sam. xii. 31 ; i
Chron. xx. 3), probably Isaiah. Were tempted. This
relatively feeble and unmeaning expression occurring in
the midst of a summary of sufferings unto death is
inexplicable, unless it refers to tortures worse than
death, or to cases like that of Susannah who was being
led to death when rescued, and who had therefore expe-
rienced the bitterness of death. Slain with the sword, 1
Uriah (Jer. xxvi. 23 ; i Kings xix. 10). Now follows a
picture of less violent sufferings, which befell men, " long
and toilsome conflicts, sustained in the same spirit through
a wandering life of self-abnegation." They went about . . .
Suggestedby the last clause this refers unquestionably to
Elijah and to Elisha, the former of whom " so vividly rep-
resents the trials and sufferings of the genuine prophetic
spirit," and the latter " its consolations and its triumphs."
Being destitute begins a new series. There are new sub-
jects and the proper syntactic connection of the relative
" whom " yields this order : Men of whom the world
was not worthy went about . . . wandering in deserts
. . . Del. says of Elijah: " His life was one of perpetual
voluntary penance, restless wanderings and lonely prayers,
out of which, from time to time, he would suddenly emerge
with renewed strength for some mighty act of faith."
In sheepskins . . . outward appearances corresponding
with word and deed of their vocation (i Kings xix. 13,
19; 2 King ii. 8, 13, 14; cf. Matt. iii. 4) — "a mode of
clothing (Zech. xiii. 4; Gen. xxv. 25) adopted by the
prophets as that best suited for their hermit life of
penitence, and separation from a godless world." In goat-
skins, perhaps a kind of climax. Destitute, afflicted,
evil entreated, in perpetual want of the ordinary means
of life (Eccles. xi. 1 1), pressed from without (2 Thess. i.

1 iv <l>6v(f) /jLaxaipaS, Exod. xvii. 13 ; Deut. xiii. 15 ; xx. 13 ; Num. xxi. 24.

476 EPISTLE TO THE HEBREWS. xi. 39, 40.

6 f.), in evil plight generally (xiii. 3). Of whom . . . not
worthy. By its treatment of these holy men' the world
proved itself unworthy of their presence. Hence
they gave to it a wide berth, and lived in communion
with God. Their seclusion and destitution, whether
from choice or persecution, their lonely pilgrimage,
showed that their fatherland was not here (13-16).
The world was no fit abode for them (i Kings xviii. 4,
13 ; xix. 8, 13 ; i Mace. ii. 28, 31 ; 2 Mace. v. 27 ; vi. 1 1).
In the Maccabean period " every mountain, cave and
hollow of Judea was a refuge for God's saints." The
holes 1 of the earth. Perhaps " a quotation from some
familiar description."

In one final resume the author presses home the great
lesson. These all in spite of their powerful faith which
obtained for them the divine approval (2), died without
the realization of the promise, to which they to the end
looked forward. And this was divinely predetermined
in order that the saints of the O. T. might not antici-
pate us in the enjoyment of salvation.

39,-40. And these all, having had witness borne to them through their
faith, received not the promise, God having provided some better thing
concerning us, that apart from us they should not be made perfect.

And these all, resumes 13-16, from Abel down, " from
the beginning of human discipline to the fulfilment of
man's destiny in Christ." Having ... borne to them
(2). Dou. : " Being approved by the testimony of faith."
The participial clause implies " although " : although so
eminent through their faith yet they received not the
promise (13), the promise par cxcclloicc, the technical
term for all the Messianic hopes comprehended in the O.
T. (ix. 15 ; X. 36 ; i Pet. i. 9 ; v. 4). This was due to a

^ Del. : " amjTuiLov, a cleft or opening in a rock which ends in a chamber ;
biri], a cleft or opening of any kind," Jas. iii. 11.

XI. 39- 40.] CHAPTER XL 477

divine purpose, to the far-reaching Providence of God.
God having provided . . . (contemplated) some better
thing concerning us,i something better than they en-
joyed with whom the great salvation was a matter of
the future. In point of privilege they fell far below
the readers. Although sealed through faith for the
promise they experienced only hope deferred. Ebr. :
" The new life implanted in Baptism and nourished in
the Holy Supper they had not under the Old Covenant."
We on the other hand actually enjoy that which they
strained after (Matt. xiii. 17; i Pet. i. 12). The
case of John the Baptist illustrates this (Luke vii. 28).
These heroes of faith offer a humiliating contrast with
the readers ! Although their eminent faith secured
them divine testimonials, they were ever doomed to be
waiting, yet they never faltered, they endured to the end,
while the readers favored incomparably above them,
having obtained the promise (ii. 3), and tasted the
heavenly gift (vi. 4), were faltering and in peril of aban-
doning their salvation ! Surely they should keep on in
the race (xii. i). The fulfilment of the promise was
withheld from the fathers that apart from us, they should
not be made perfect =- recci\e the promise. They must
wait until we could share it, i. e. after Christ's descent
into Hell and His ascension to the Leather. Christ's
work wrought a change in their condition beyond the
tomb, opened for them the gates of the dead (Rev. i. 18 ;
John viii. 56). They, too, now are "spirits of just men
made perfect " (xii. 23). But the final triumph both for
them and for us (x. 36) is yet in store, the redemption
of the body, the regeneration of the universe.

1 TTfpi '//iwi', jt^pif '///dii', 'U)c are favored above all others.

CHAPTER XII.

The strain of exhortation broken off at xi. i is resumed,
the contents of chap, xi., especially 39 f., furnishing
the motive for perseverance in the struggle.

1-3. Therefore let us also, seeing we are compassed about with so great
a cloud of witnesses, lay aside every weight, and the sin which doth so
easily beset us, and let us run with patience the race that is set before us,
looking unto Jesus the author and perfecter of otir faith, who for the joy
that was set before him endured the cross, despising shame, and hath sat
down at the right hand of the throne of God. For consider him that hath
endured such gainsaying of sinners against themselves, that ye wax not
weary, fainting in your souls.

Therefore. In consequence of what was shown (xi.
39 ff.), in view of the power and achievement of faith
even under the greatest discouragements, let us also, to'

whom salvation is vouchsafed, press indomitably forward,
as well as those who had to wait for salvation. The
readers with the author are now moved into the centre of
the arena, encompassed by the illustrious galaxy enumer-
ated (xi. 2-40). A better rendering is : " Having
gathered round us such a cloud of witnesses, laying aside
every encumbering weight ... let us likewise run with
endurance the race." The impressive metaphor of the
Greek and Roman games is used to incite to unfaltering
endurance (i Cor. ix. 24; Gal. v. 7 ; ii. 2 ; Rom. ix. 16;
Phil. ii. 16 ; 2 Tim. iv. 7). In the arena where athletes
are contending for a prize, the spectators in the amphi-
theatre on crowded benches, tier above tier, like banks
of circling clouds, are watching the conflict. So great
478

XII. 1-3] CHAPTER XII. 479

a cloud, a pictorial term in many languages for " a
dense mass of living beings," here unquestionably the
countless heroes of faith just described, chap. xi.
Witnesses 1 means more than spectators in the theatre,
although the idea of " a ring of eager lookers-on " is
included, as is evident from compassed about. Since
"the ciders" (xi. 2, 39) had in their victorious achieve-
ments and suffering witness borne to them by God, they
in turn are competent to bear witness to Christians of
the value of that for which they themselves received wit-
ness. They, having proved the power and the recom-
pense of faith (x. 38), can now " act as judges and um-
pires for us." The real and living intercommunion
between the church above and the church below is in-
dicated. Del. : " Multitudinous saints . . . overhang
the now militant church, like a thick impenetrable cloud.
How solemn is the warning, yet how gracious the
encouragement, the perpetual contemplation of those
invisible beholders." Westc. : " The competitors feel
the crowd towering about and above them." And this
should ever inspire them to run with patience, with
courageous endurance ^ (x. 38 f.), the race set before us
by God's appointment. Men must either submit to the
rules of the game or abandon the contest. Laying
aside . . . weight,^ Del. : " Every incumbrance and
impediment, everything likely to occasion a fall, must be
carefully got rid of," as the racer (Acts vii. 58 ; Rom. xiii.
12; Col. iii. 8) casts ofT every incumbrance of dress or
ornament, even superfluous flesh. The Christian must
" free hinisclf from associations and engagements, which,
however innocent in themselves," hinder the freedom of

1 fiaprviMv ; cf. t/Mprvi)T/HT/aav, fjaprvpr/divTf^.

2 vTzottei'i], X. 36 ; tmffieivev, 2 ; v7vo/iefif:vT/K6Tn, 3 ; f/f —at6. iiro/xiveTe,
' O/A'of, bulk of body, superfluous weight or burden.

4So EPISTLE TO THE HEBREWS. [xii. 1--3.

his own action. Beng. : " All swelling pride or boast-
fulness." HOLTZH. : " fear and anxiety." Del.: "Jewish
notions, rites and observances," which were the reader's
chief peril. The sin ... A more precise definition of
" every weight," the positive side of that. It not only
hinders, but is "the source of all failure," the fatal draw-
back to the Christian march (iii. 13; viii. 12; iv. 15).
Which . . . beset (readily besetting). The imagery of
the race-course is decisive for the meaning of the original,
used only here, == a " burdensome load or an encumber-
ing, clinging garment which would impede the runner in
his course." The sin insidiously cleaving to us, the
bosom sin folded closely around us, this we must cast off
would we win the prize.

The third and supreme condition of triumph, " the
mightiest stimulant to steadfastness of faith," is the con-
templation of Him who is the leader and completer of
faith. Conscious of the witnesses behind and around
them, they are to fix their own eyes upon Him who is
" the true and faithful witness " (Rev. iii. 14), the exem-
plar of the most heroic endurance. Westc. : " Above
the ' cloud of witnesses ' who encompass us, is our King,
. . . who has Himself sustained the struggle we bear,"
who endured suffering and shame beyond all others, and
in turn was crowned with eternal glory. Looking unto;i
" away from " is also indicated. Turning away from
every attracting or distracting object, the racer keeps his
eye upon the forerunner and the goal. Our eyes must be
kept on 2 Jesus, an example for us, the effectual motor,
whose triumph is due to the same principle by which
alone we can hope to win. The author (2 : 10), not begin-
ner or" first operator of faith in us," but forerunner, " the

1 a<j)OpG)VTEr • cf. a.Tvkii'kETTEV, xi. 26, 7't'rsi/s anode/Mvoi.

2 £tf, unto, " constantly during the whole struggle."

xii. 1-3.] CHAPTER Xir. 481

first to do or to accomplish anything," the leader at the
head of the column (ii. 13 ; iii. 2 ; v. 8 ; John v. 19; xi.41).
He has been in the same plight, exposed to like tempta-
tions (ii. 18; iv. 15), subjected to similar conditions.
His was a life of faith in its highest form. He inspires
in all believers " the power and assurance of final vic-
tory," showing by His own example, in the face of all
opposition, the confident expectation of what is future
and the vivid realization of what is unseen (Matt. xxvi.
39 ff. ; xxvii. 46). A KempiS: " If thou hadst not gone
before us and taught us, who would care to follow?"
Perfecter. Westc. : " He carried faith, the source of
their strength, to its most complete perfection and to
its loftiest triumph." Enduring unparalleled sufferings.
He brought faith to its sovereign power (v. 9 ; ii. 10).
He now leads all who follow Him to the same goal (i Pet.
i. 9). In what way He became both " author and per-
fecter " is definitely set forth in the relative clause,
who . . . endured the cross ... at the right hand. In
the former sentence Del. sees Jesus "the leader," in
the latter " the finisher," of faith, but the ideas corre-
spond so exactly with i,"with endurance," " endured
the cross," " despising shame," "laying aside," etc., as
to show Christ to be in the beginning as well as at the
goal the inspiring model for faith. For the joy, lit.
" instead 1 of the joy," set before him, " the reward for
His obedience to the suffering of His atoning death"
(i. 3 ff. ; ii. 9 ; v. 4-10 ; cf. Phil. ii. 6 f.), =- sat down at
the right hand, etc. He was ready to undergo the severest
trial of faith for its sublimest reward, to ascend the cross
in order to mount the throne. The redemption of sinners
accomplished by His unfathomable and incomparable

1 cf. «i'"/, 16, used of a price, or of the thing for which a price is paid.
" Here the price or prize of victory."
31

482 EPISTLE TO THE HEBREWS. [xii. 1-3.

suffering counted to Him far more than the reproach
and agony of the cross (xii. 26). They are His eternal
reward (Is. Hii. 11). Despising shiame (anarthrous),
" disdaining to shrink from any kind of shame," treat-
ing with indifference what men usually shrink from.
"Hath sat down " ^ . . . (i. 3, 13; viii. i ; x. 12; John
xiv. 28; Ps. xvi. 11). "He sits on the right hand (of
God and with God) on the same throne " (Rev. iii. 21).
For. As the result of the foregoing there is added
a special reason for concentrating their eyes on Jesus,
the necessity of it. The steadfast gaze upon the Prince
of sufferers, w^ith the consideration of who He is and
what He is to them, is all that can save them from
sinking by the way. Consider him, the sufferer Himself,
the import of the sufferings being greatly enhanced by
the dignity of the sufferer. The specific object of their
contemplation : Him that hath endured ... of (by)
sinners 2 — "an explicit comparison of that which Christ
had to suffer, with what the readers had to suffer," Such
gainsaying: 3 not only verbal contradiction but "opposi-
tion of any kind or degree," such extreme of opposition,
ordeals infinitely surpassing what they endured : exclu-
sion from religious and social fellowship, insults, despoil-
ing of goods, etc. (x. 32 ff. ; xii. 1 1 ff. ; xiii. 13). That
ye wax not weary, depends on "consider" and also on
" looking unto." The contemplation of Him who con-
quered through suffering gives sovereign support in our
endurance of afflictions. Fainting ... is no tautology.
The former = flagging spirits, despondency, the latter =

1 The perf. : the definitivum instead of the narrative aor. " he endured."
The latter is wholly past, " but the issue of it endures forevermore."

2 ol afiapT(.^16i, " the representative class in that great crisis."

^ avTilojia, ]ohn 19. 12; Luke ii. 34; Matt. xxvi. 45 ; cf. Luke xxiv. 7 ;
Acts XX viii. 19; Jude 11.

XII. 4-1 3-] CHAPTER XII. 483

exhaustion. Del. : " As the knees grow faint with the
runner, so the soul in the case of the Christian athlete."
Westc, emphasizing the pres. : " The final failure comes
from continuous weakening. The moral strength is en-
feebled little by little." (Cf. Dent. xx. 3.)

4-13. Ye have not yet resisted unto blood, striving against sin : and ye
have forgotten the exhortation, which reasoneth with you as with sons.

My son, regard not lightly the chastening of the Lord,

Nor faint when thou art reproved of him ;

For whom the Lord loveth he chasteneth.

And scourgeth every son whom he receiveth.
It is for chastening that ye endure ; God dealeth with you as with sons ;
for what son is there whom ///> father chasteneth not ? But if ye are with-
out chastening, whereof all have been made partakers, then are ye bastards,
and not sons. Furthermore, we had the fathers of our flesh to chasten us,
and we gave them reverence : shall we not much rather be in subjection
unto the Father of spirits, and live .'' P'or they verily for a few days
chastened us as seemed good to them ; but he for our profit, that 7<v may
be partakers of his holiness. All chastening seemeth for the present to be
not joyous, but grievous : yet afterward it yieldeth peaceable fruit unto them
that have been e.xercised thereby, ^z/^m M^yrw/V of righteousness. Where-
fore lift up the hands that hang down, and the palsied knees ; and make
straight paths for your feet, that that which is lame be not turned out of
the way, but rather be healed.

Not yet implies that a deadly encounter may be ex-
pected. The figure changes from racing to pugilism
(i Cor. ix. 24-27), from a struggle voluntarily sought,
to the assault of a powerful adversary which must be
resisted unto blood == unto death. A climax is reached
by considering Jesus, who endured to the shedding of
His blood. They, too, have in prospect a possible mar-
tyrdom. That it had not come to this already with
the readers, is no denial of earlier martyr-deaths among
them, rather would the recollection of such " add point
to this exhortation to the second generation of the
Church " (xiii. 7). Striving, •' the subjective state
through which the resistance is realized." The pres. =

484 EPISTLE TO THE HEBREWS. [xii. 4-13.

continuous, without ceasing. Against sin, not sinners, as
in 3, " to emphasize its essential character and to include
its various forms." There is an inward struggle (Jas. i.
15 ; Rom. vi. 12), along with the antagonism of outward
personal wickedness. Including both ideas sin is per-
sonified as an organic colossal power, whose assaults
must be withstood at all hazards. And ye have forgot=
ten. The writer interprets their symptoms of weariness
as showing that they have forgotten the true import and
value of afflictions, and quotes the Scriptures in support
of the admonition (1-3). The exhortation ... as with
sons (ProV. iii. ii, 12; Luke xi. 49 ; Job v. 17). The
Scriptures are personified. Their exhortation " enters into
discourse with us as with maternal tenderness and anxiety
for our welfare." This offers at once encouragement and
consolation. Afflictions are a proof of God's love. God
therein shows Himself to be our Father. In order to in-
crease the strength of the new man and break the power
of the old man. He appoints to His children afflictions,
disciplinary reproofs, to which is conjoined the tender
appeal of His .word, My son, regard not lightly, make
not light of, the chastening of the Lord. It is of the
Lord, and therefore must have great value. Nor faint
(3) . . . reproved. Heb. : " Murmur not." Chastise-
ments are liable to intimidate and to dishearten. They
may also incite to murmuring. Reproved of him. The
divine correction of our faults and the divine restraint of
our lusts should be welcomed as a precious experience,
since they manifest a Father's concern for our good
(Rev. iii. 19). For . . . gives the ground for the two
admonitions. Whom the Lord loves he chastens =
every son whom he receiveth he scourgeth. Love and
chastening are with God correlate, kindly parental affec-
tion and the rod of correction. The readers should un-

Xii. 4-13] CHAPTER XII. 485

derstand : all sufferings imposed by God upon His chil-
dren are " proofs of divine love, not signs of anger."
This presents a new motive to endurance. Afflictions
are means of instruction and sanctification. They must,
however, be borne in the right spirit.

That ye endure.^ The Greek may be imperative,
" persevere under correction." Dou. : " Be patient in
order to your instruction." The indicative fits the con-
text: ye endure for the sake of chastisement. This, not
punishment, is the end aimed at in your sufferings. God
dealeth . . . sons. Better, inasmuch as God . . .
Westc. : " The very fact that you suffer is, if you
rightly regard it, an assurance of your sonship." For as
with children, God is dealing with you. For (explana-
tion and proof of that statement), what son is there
whom ... " who is a son and exempt from such dis-
cipline ? " This lies in the very nature of sonship, that
a son is subject to educational discipline (Rev. iii. 19).
But if ye, per contra. Your afflictions may have raised
doubts as to your sonship. Just the reverse is true. If
you had no chastening whereof all have been made 2
partakers, both according to the Scriptures (6), and
general experience (7), you would not be God's children.
Without discipline = without a proper father. Its
absence disproves the filial relation. Hence all who have
stood in the true spiritual relation to God ha\'e passed
through the school of affliction. Then are ye (^indic.
pres.). This is not a hypothetical case. If the readers
mean to escape chastening, they acknowledge themselves
to be not sons but bastards, of doubtful parentage, not

^virn/jlvtiv is used absolutely, 2 Tim. ii. 12; i Pet. ii. 20; Jas. v. 11 ;
Rom. xii. 12. f<f, used of the end or puqjose.

^ yryovamv, ii; iv. 15; Matt. v. 10. "The chastisement was jjersonally
accepted and permanent in its effect, and not sipiply a transitory pain."

486 EPISTLE TO THE HEBREWS. [xii. 4-13.

entitled to a father's name or inheritance, nor subject to
parental discipline. Furthermore. The filial discipline
which we bore reverently from our earthly parents shows
in what spirit God's children should bear His chastening.
We had . . . and we gave, both imperfects : what we
were accustomed to, in " the lengthened period of child-
hood and youth." The fathers of our flesh versus the
Father of spirits, the authors (mediately) of our natural
earthly life versus the immediate divine author of our
spiritual existence. The natural life is the product of
natural powers, the spiritual life, of divine grace. The
derivation of the soul directly from God is not taught
here, but simply the subordinate relation of the natural
life to that higher life which brings us under the dis-
cipline of divine love (Num. xvi. 22; xxvii. 16), and
wherein the heavenly Father takes the place of the
earthly. To chasten 1 us, as chasteners. Gave them
reverence. VON SOD. holds that the parallel " and
live" requires here a corresponding sense: the result of
the chastening, i. e. " made better." We were profited
by it. We revered them as chasteners, shall we not
much rather . . P- We yielded ourselves in true child-
like docility, and it became truly a discipline. Much
rather (the argument from the lower to the higher) yield
complete subjection to the Father of our immortal spirits.
And live. Westc. : " Such absolute subjection is
crowned by the highest blessing " (x. 38). Spirits are in-
destructible. Those " live " indeed which are in com-
munion with God, in complete surrender to the Father of
spirits. This result is more fully illumined : For they
verily . . . another motive for patient submission to
trials. The methods and the aims of God's chastise-

1 7r«<(JeDraf, Rom. ii. 20 ; Hos. v. 2.

2 h'ETpETr. may be contrasted both with vTToray. and (^r/aoft.

XII. 4-13-] CHAPTER Xri. 487

merits are as far superior to those of earthly parents as
are His claims upon our ojjedicncc. They, " the fathers "
(9), administered correction for transitory ends, fori ^ fg^
days. Its scope was our lifetime (Gen. xlvii. 9). Then,
too, as seemed good to them, after their liking, accord-
ing to blind partiality, unconscious prejudice, excited
passion. The heavenly Father's discipline, on the other
hand, is unquestionably for our profit, for no other end
than His children's highest good, even their participation
in His own nature (2 Pet. i. 4). Eternity is compre-
hended in the sweep of His chastenings. Holiness is
the attribute of God which distinguishes Him from all
others and exalts Him by an incomparable glory, which
glory His chastened people are to share.

All chastening, taken in direct connection with the
close of 10 = all chastening inflicted by God. For the
present, a modifying clause. Looked at from the pres-
ent, judged by immediate results, chastening seemeth to
be, though in reality it is not, a matter of grief, not of
joy, but that is not its proper estimate. Yet, better the
expressive "nevertheless." Rightly received, the joy of
it swallows up its pain, Vvdiile the hallowing results follow
later (2) and justify the assurance as to our profit. It
yieldeth peaceable fruit. It is to be gauged by the fruit
which it afterward yields, participation in God's holiness
(10). This compensates for all (2 Tim. ii. 6). " Heaven's
long age of bliss shall pay for all His children suffered
here." Peaceable versus " grievous." The warfare of
trial ends in peace. As the bitter discipline is from God,
so its fruit is the sweet peace of God which passeth all
understanding (Jas. iii. 17; Is. xxxii. 17). Them . . .
exercised 2 thereby, those in whom it has had (perf.) its

1 ~p(><:, cf. II ; I Tim iv. 8, the time for which something has meaning.
a yvfivd^ecrOut, the technical term for athletic contests.

488 EPISTLE TO THE HEBREWS. [xii 4-13,

complete and permanent purgative and corrective effect
(v. 14). After the thorough exercise and conflict the end
is glorious (2 Tim. iii. 7, 8). Even the fruit of righteous-
ness, in apposition with " peaceable fruit," epexegetical of
it. " Righteousness " denotes the substance of the fruit,
" peaceable " its quality (Jas. iii. 18 ; 2 Tim, iv. 8 ; chap,
ix. 15 ; X. 20). Righteousness is here, not that imputed
by grace, but moral perfection wrought ( " exercised " )
into the soul by obedience. (Cf. last clause of 9 and 10.)
Del. : " Righteousness of life springing out of righteous-
ness by faith." It stands impressively at the end, and
the author having with it concluded the discussion, re-
turns to X. 38, from which he started, and anew exhorts
the readers to courageous perseverance (2, 3).

Wherefore. Discipline being so painful, yet so glori-
ous in its consequences, it becomes them to arouse from
their languor and to endure it manfully to the end.
This is no time for drooping hands or tottering knees.
Lift up (Is. XXXV. 3 ; Jes. Sir. xxv. 23), straighten out
again the slack hands, that hang down loosely and
languidly, and the palsied knees, which are lame, motion-
less, lacking vital strength — a trumpet-blast to men
faltering in the onset, or sunk in lethargy. Make
straight paths, improve the highways, level and smooth
them, remove windings, stumbling blocks and pitfalls — a
common figure for facilitating the onward march of
believers (Prov. iv. 26 ; Mark iii. 3). For your feet, " for
the feet of the whole society to tread in." The wisest
way for the tempted is to rally to the support of the
tempted, to help others in like danger. That that which
is lame . . . lame, therefore limping, proceeding irreg-
ularly. Smooth, level roads would be especially helpful
for those members in the church who had become lame
and sore, and who, unable to keep on in the way, are

xii. 14-17.] CHAPTER XII. 489

turned out of it. Some find a reference to halting (i
Kings xviii. 21) between two opinions — Judaism and
Christianity — and the danger of " turning out of the
Christian path altogether in sheer apostasy." This could
be prevented, Del. suggests, "by the whole community
determining to make their common course of Christian
action a straight and level one." We may render : " that
which is lame be not put out of joint," dislocated, so as
to be entirely incapable of going on, which corresponds
with the healing in the next clause.

14-17. Follow after peace with all men, and the sanctification without
which no man shall see the Lord : looking carefully lest t/ic-ri be any man
that falleth short of the grace of God ; lest any root of bitterness springing
up trouble yoit, and thereby the many be defiled ; lest there he any for-
nicator, or profane person, as P^sau, who for one mess of meat sold his own
birthright. For ye know that even when he afterward desired to inherit the
blessing, he was rejected (for he found no place of repentance), though he
sought it diligently with tears.

Over the smoothed and levelled roads they shall pursue^
peace with all men, with men in general (Rom. xii. i8 ;
Ps. xxxiv. 14; I Pet. iii. 11). Some limit the idea to all
the brethren, even those who are slack-handed or weak-
kneed. Seek their improvement, not by harsh judgment
and exclusion, ** but by earnest, active endeavors after
a good understanding." And the sanrctification, "the
familiar Christian embodiment of the virtue," personal
holiness (10), the crown of our right relation to God
(Matt, V. 8, 9). Duty to man and duty to God are
ever conjoined. The sanctification (10) or hallowing
has reference to destination, " the preparation for the
presence of God." Only by thus having the eye
directed continually toward the Lord in everything
we do, shall we finally sec Him. The Lord (ii. 3),
WE-STC. : " Christ, for whose return in glory believers
1 fiuM-.rt " marks the eagerness and constancy of the pursuit."

490 EPISTLE TO THE HEBREWS. [xii. 14-17.

wait " (ix. 28 ; Matt. v. 8 ; i John iii. 2 ; i Cor. xii.
2). " The sanctification " forms the transition to the
Christian society, and 15 f. shows how its sanctification
is to be pursued. Looking carefully lest 1 . . . (x. 24; iii.
12; iv. i). Peace being so desirable and " the sanc-
tification " so indispensable, the whole community is
to be constantly alert in behalf of each individual, to
prevent the rise of a contagion which would soon spread
from the individual to the many. The whole has a vital
interest in the part, and each part must serve the whole
(i Cor. xii.). Since the three " lest " clauses, presenting
successive stages of development, are bound together
by one verb (" trouble you "), the first and third may be
taken as parallel with the second, thus : lest any one
falling short, lest any root of bitterness springing up,
lest any fornicator, cause trouble. That falleth short,
pres., describing a continuous state, may be still an allu-
sion to racing : not keeping pace with those thoroughly
exercising (ii) themselves, lit. "falling back from," as
from a company (iv. i ; xi. 37). The grace of God, the
Christian watchword : " grace without the works of the
law, grace as over against all self-righteousness, all dead
works." Besides keeping the individual steadfast, the
congregation is to watch against any root of bitterness 2
(Deut. xxix. 18). The root is personal, not doctrinal, one
who causes alienation, internal dissensions and factional
bitterness, t^^r.fz/i' the " peace" enjoined (14.) Springing
up, " a vivid touch." The seed lies hidden, and, if not
eradicated, gradually reveals itself in bitter troubles to
the whole membership. And thereby the many be de=
filed. From one case the poisonous corruption is com-

1 eKicnoTTowTE^, " no official or ministerial reference," i Pet. v. ii. Each
Christian bears a due share of this responsibility.

2 Deut. : " A root that beareth gall and wormwood."

XII. 14-17] CHAPTER XII. 491

municated to the body. The members as a whole will
be despoiled of their bridal purity (i Cor. xii. 26).
Defiled (Tit. i. 15; 2 Pet. ii. 10, 20). The third paral-
lel is the deliberate apostate, a mirror of whose irre-
mediable fate is presented by a fornicator, or pro-
fane person, as Esau. Fornication symbolizes falling
into idolatry, breaking the covenant with God (cf.
Jas. iv. 4), but neither this nor actual adultery is re-
corded against Esau. The idea may be : one falls from
grace by illicit indulgence, another like Esau perishes
from contempt of God's grace. Whether " fornicator "
stands alone, showing adultery to be subversive of
the faith, or with " profane person " is to be taken
with Esau, the two ideas are closely related. Symboliz-
ing unholiness in general (cf. 14), fornication passes easily
into what is profane, or, again, the low-minded soul be-
trays itself in the surrender of one's honor for an im-
mediate and momentary gratification. Who . . . refers
exclusively to the " profane person," one so overmastered
by animal cravings as to have recklessly forfeited the
noblest prerogative, one who has no sense for what is
sacred, no reverence for the unseen (Gen. xxv. 32). As
expressive of this character he . . . sold his own birth-
right, which comprised not only a double share of the
patrimony with the family headship and priesthood
(Deut. xxi. 17; I Chron. v. i), but the yet greater privi-
lege of transmitting the Messianic line. In exchange for
the immediate and sensuous present he despised the
future and unseen, the promises made to Abraham and
Isaac. How keen a touch! The Hebrew Christians, the
first-born of the Church, were on the point of bartering
their blessings for the allurements of the temple worship.
Do not be " profane " like Esau. Do not repeat his
despicable transaction, which entailed on him an irre-

492 EPISTLE TO THE HEBREWS. [xii. 14-17.

trievable fate, closing forever the door of repentance.
Even 1 when ... to inherit . . . (Gen.xxvii. 32, 34) he
v^^as rejected (i Pet. ii. 4 ; Luke xix. 12), in accordance
with his own previous rejection of the birthright. His
claim was disallowed, when later he craved the paternal
benediction. Isaac, delivering the divine judgment
(Gen. xxvii. 33, 37), confirmed the blessing to Jacob,
thus denying to Esau the right of the first-born. Let
this be taken to heart, for . . . (the ground of the ad-
monition) (15), he found no . . . repentance.^ This
does not refer to a change on Isaac's part. " Re-
pentance " is an ethical term, used with respect to
sin=thorough conversion. Repentance on Esau's part
was no longer possible. This rendering is confirmed
by " he found no place," no basis, no means of undoing
the past, or changing a former decision so as to escape
its terrible consequences. No sorrow, no amount of self-
condemnation, could bring back the forfeited dignity.
This irretrievable nature of apostasy has twice before
been depicted (vi. 4 ; x. 26). Though he sought it . . .
" the blessing." This he so earnestly desired that he
sought it with tears (Gen. xxvii. 32), There was some-
what of a change, but no real, effectual repentance was
vouchsafed to him. Remorse over sin's penalty is no
contrition of heart. He bewailed the blessing rather
than the mean-spirited action by which it was lost.

The admonitions (12-17) 'ii'e now tenderly and power-
fully enforced by an exhibit of the treasures at stake,
and by farther striking contrasts between the dispen-
sation of the law and that of the Gospel.

18-24. For ye are not come unto a vunint that might be touched, and
that burned with fire, and unto blackness, and darkness, and tempest, and

1 «a« (also) goes with the whole sentence connecting cause and effect.

2 neravoia, after-thought.

XII. iS-24.] CHAPTER XJI. 493

the sound of a trumpet, and the voice of words ; which voice they tiiat heard
intreated that no word more should be spoken unto them : for they could
not endure that which was enjoined. If even a beast touch the mountain,
it shall be stoned ; and so fearful was the appearance, that Moses said, I
exceedingly fear and quake : but ye are come unto mount Zion, and unto
the city of the living God, the heavenly Jerusalem, and to innumerable
hosts of angels, to the general assembly and church of the firstborn who
are enrolled in heaven, and to God the Judge of all, and to the spirits of
just men made perfect, and to Jesus the mediator of a new covenant, and
to the blood of sprinkling tliat speaketh better than tliut lyAbel.

For ye . . . A most powerful incentive to endurance
lies in what you have already attained. Yours arc not
the lowering, crushing concomitants of the Sinaitic legisla-
tion, but the glorious, inspiring privileges of the Sionitic
revelation. As in vi. 9 and x. 32, there is a sudden turn
from the frightful picture of imminent ruin to a brighter
and hope-kindling subject. Ye are 1 not . . . Nega-
tively, the terrorizing scenes at Sinai, the fire, dark-
ness, tempest and earthquake, amid which the old cov-
enant was established, arc first depicted (E.xod. xix.
18 ff.). Amount . . . touched,^ lit. " a tangible (material)
and fire-kindled object," or " palpable and burning with
fire." As a parallel to Mount Zion (22), " mount " is
doubtless implied. (Cf. Deut. iv. 11 ; v. 22.) The mount
is overlooked amid the fire and smoke and darkness,
which made it a symbol of the terrible majesty of the
divine presence. That burned . . . Some take this by
itself: to a kindled fire, a burning fire (Deut. iv. 36).
Blackness . . . tempest. A portentous fire enveloped
Sinai in black clouds of smoke, "as the smoke of a fur-
nace," out of which burst a terrific storm, appalling
appearances, " like prc-announcements of divine wrath."
The sound (blast) of a trumpet (Exod. xix. 16; xx. 18;
Matt. xxiv. 31 ; I Thess. iv. i6j, announcing the divine

^ TrpoaeMtiv, iv. 16.

^ ij>tj7M<^liivu> ; cf. (pavTu^ofitvov, 21 ; aa7.(:v6ft€va, 27.

494 EPISTLE TO THE HEBREWS. [xii. 18-24.

advent, summoning Israel to His presence. The voice of
words " out of the midst of the fire" (Deut. iv. 12).
Del. : " This articulate voice (with its accompaniments)
by which the ten commandments were delivered to Israel
[Deut. iv. 13] was so awful that in mortal terror the
whole people entreated Moses to intervene " (Exod. xviii.
20). Which (voice) those hearing (aor. : who had heard)
(Deut. V. 23-33; xviii. 16; LXX.) entreated ^ ... be
spoken to them, i. e. by God. Moses only were they
capable of hearing (Exod. xx. 19). Westc. : " Even
that which was most intelligible, most human, the artic-
ulate voice, inspired the hearers with overwhelming
dread." The awful phenomena are further described by
two parenthetical quotations. For (the ground of their
entreaty) they could not . . . was enjoined, " the ordi-
nary word," namely, if even a beast touch^ . . . which is
condensed from Exod xix. 12 f. The command to stone
to death even an approaching beast as being guilty of
sacrilege, this above all put the people in terror, " made
the whole prohibition, which was aimed principally at
human presumption, the more terrible, and [which] there-
fore is the only point mentioned here." And so fearful
. . . Better " and Moses said (so fearful was the appear-
ance)." (Cf. 17.) The lawgiver himself, who alone was
admitted into face to face communion with God, even he
confessed himself overcome with terror. I exceedingly
fear ... is not recorded. Tradition may have described
the feelings of Moses in these terms (Acts vii. 32) — per-
haps an expansion of Moses' word (Deut. ix. 19), " a hint
of what had been his feelings at an earlier period."

1 TTap^jT/'/Gavro, "imploring to be excused," twice in 25 ; Acts xxv. 11.

2 Kav d?/pcov= the import of ^iaaTe2,?i,6fievov, and this refers to the form in
which the injunction was conveyed, pres. "as ringing constantly in their
ears."

XII. iS-24.] CIIAPTKR XII. 495

But ye are come ... In marvellous contrast with
those terrible manifestations of Jehovah in elemental
powers, before which Israel trembled and shrank with
awe, let the readers look at the brighter and glorious
characteristics of the dispensation into which they have
entered, the living hosts with whom they stand united,
and among whom they find not threatening commands
but the means and proofs of reconciliation. Even from
that mount on which God appeared something insur-
mountable separated them. But now they experience
actual inward communion with God. A heaven-wide
difference obtains between the objects " come unto " by
Israel and by Christians, but the details of the descrip-
tion are beset with difificulties. No antithetical arrange-
ment presenting the correspondence of the entry into the
two covenants is entirely satisfactory. Bengel's is most
symmetrical: The seven " earthlies," a mountain, fire,
clouds, darkness, tempest, trumpet, terrific words, are
contrasted with the seven heavenlies. Mount Zion, Jeru-
salem, myriads of angels and first-born, the Judge, per-
fected spirits, the Mediator, and the blood of sprinkling.
The correlation of the first and last members of the two
groups respectively cannot be mistaken. Mount Zion,
and ... or " Zion, mount and city of God," not the
geographical hill, though it indeed marks the great ad-
vance from the Sinaitic desert, the symbol of the law.
" Zion," including the rarely mentioned Moriah, the seat
of the temple, was a synonym of the holy city, yea of the
kingdom of David. Later it became the emblem of the
Church, the house of God's abode, where we are in com-
munion with God (Gal. iv. 26; Rev. xiv. i), while the
burning mount made II im inaccessible. Deliverance is
ascribed to Zion (Ps. ii. 6; xiviii. 2 ; 1. 2 ; Ixx. 68). The
city . . . (iii. 12; ix. 14; x. 31) essentially the same as

496 EPISTLE TO THE HEBREWS. [xii. 18-24.

Zion. The city encompasses the mount, formhig with it
a unit (Mic. iv. i ff. ; Joel ii. 32). Westc. : " Zion repre-
sents the strong divine foundation of the new order,
while the City of the Living God represents the social
structure in which the order is embodied." This is the
city sought by Abraham (xi. 10), by all believers. Its
title is the heavenly Jerusalem, or Jerusalem, the heav-
enly (iii. I ; Rev. xxi. ; ii. 10; iii. 12). To this they
" are come," yet in xiii. 14 they are still seeking it —
different aspects of the same privileges. Those now en-
joyed are the foretaste and earnest of what is to come.
To innumerable hosts . . . general assembly, the inhab-
itants of the city, composed of two great classes. " Gen-
eral assembly " 1 = festal assembly, may be read " assem-
bly of angels," or combined by " and " with " church of
the first-born." The general symmetry justifies the
former, and " innumerable hosts " expresses the general
thought, the clauses following what the " hosts " consist
of: the festive assembly of angels (Deut. xxxii. 2), and
the church of the first-born, the true Israel (Num. x. 36),
the angelic choirs and the company of the most favored
on earth, " no longer separated as at Sinai, but united in
one vast assembly "^ — the hosts above and the hosts be-
low. The first=born, the nobles, the high-born, not the
martyrs, but those constituting the living Church, to
whom belongs the royalty and the priesthood conferred by
primogeniture (Rev. i. 6), and who have not flung away
their birthright (Rom viii. 29; Col. i. 15). Enrolled in
heaven. Living upon the earth they are registered as
citizens of Heaven (Luke x. 20; Phil. iii. 20; Luke ii. i,
3, 5), entitled to its privileges, ordained to its inherit-

1 -KavflyvpLc, " used of the great national assemblies and sacred games of
the Greeks."

2 'mKkqaia, ii. 12, " the religious community on earth."

Xii. iS-24.] CIlArTRK KIT. 497

ancc (Acts xiii. 48 ; cf. Num. iii. 42). The judge (Jcr.
iii. 14, 17) in the wider sense: one who maintains the
right, \andicates his people, overthrows their ene-
mies (Acts xiii. 20). Subjected to bitter antagonism
and persecution, the Church has for her defender the
Judge of all creatures, of every order of being. The
spirits . . . made perfect. Del. : " All the righteous
from Abel (xi. 4) onwards." These arc the chief wit-
nesses to the faithfulness of the Judge. He has
brought them triumphantly to their goal. They are
" spirits," freed from the flesh, not yet clothed upon (2
Cor. V. 4 ; I Pet. iii. 19; Rev. vi. 19 ff.). "Made per-
fect : " the end of their creation and redemption has
been realized (xi. 40; ii. 10; v. 7-9; vii. ii; x. 14).
And to Jesus . . . They find themselves not only
in the presence of the universal Judge who avenges
their wrongs, but face to face with the Mediator Himself,
the Perfecter (2), through whom the justified spirits were
made perfect (x. 14 ; xi. 40), the Reconciler on whose
sympathy and support they may rely in their conflict.
" Jesus "== Saviour, the saving name, containing as it
does the divine name Jehovah, is the pledge (vii. 22) of
the ultimate triumph of the covenant. A new covenant
imports a more glorious deliverance than that from
Egyptian bondage by the mediator of the old covenant.
The blood of sprinkling (x. 18-22 ; ix. 13), the medium by
which the mediation is sealed. No covenant comes into
force without blood, and without it there is no forgive-
ness of sins (ix. 18-22). The Mediator's own blood with
which we are sprinkled speaks in our behalf in other
tones than the thunder at Sinai (19), or the cry of Abel's
blood (xi. 4; Gen. iv. 10). Westc. : "That, appealing
to God, called for vengeance, and, making itself heard in
the heart of Cain, brought despair; but the blood of
32

498 EPISTLE TO THE HEBREWS. [xil. 25-29.

Christ pleads with God for forgiveness and speaks peace
to man," Their greater responsibility in view of such ex-
altation is now contemplated.

25-29. See that ye refuse not him that speaketh. For if they escaped
not, when they refused him that warned thejn on earth, much more shall
tiot we escape, who turn away from him that warmth from heaven : whose
voice then shook the earth : but now he hath promised, saying. Yet once
more will I make to tremble not the earth only, but also the heaven. And
this tuord, Yet once more, signifieth the removing of those things that are
shaken, as of things that have been made, that those things which are not
shaken may remain. Wherefore, receiving a kingdom that cannot be
shaken, let us have grace, whereby we may offer service well-pleasing to
God with reverence and awe : for our God is a consuming fire.

See that ye refuse ^ not. Resuming the admonition
(15-17), this clause virtually re-connects with the first
admonition (ii. 1-4). Him that speaketh,^ namely, out
of or by the blood (xi. 4), in which is the soul, the person-
ality of Jesus, who in and by His blood mediates for us
in the ears of God. For . . . from heaven, paren-
thetical, exhibiting the immediate connection between
''Him that speaketh" and "whose voice" (26). If
they escaped not, those described (18-21), much more
shall not we. Theirs was an earthly dispensation, ours
is immediately from heaven. They refused him that
warned them on earth, we, if the spirit of unbelief per-
sists, turn away from him that warneth from heaven.
" Escaped not" may betaken absolutely, as in ii. 3, or sc.
punishment : their wanderings and sufferings and final
exclusion from Canaan. Disobedience is implied (19),
at all events the anticipation of their subsequent unbelief.
When they refused (Deut. xxxii.). Westc. : " Their
sin was not in the request that Moses only should speak
to them, but in the temper which made the request
necessary " (Deut. v. 28 f.). They had to face the ter-

1 -KapaLTijarjads, 19. ^ lalbwra, 'ka'kbvvTi, 24.

XII. 25-29.] CHAPTER XII. 499

rible scenes and to endure the consequence of their
refusal. Him that warned (viii. 5 ; xi. 7) them on earth,

the same One that spcaketh in " the blood of sprinkling,"
God's organ in every revelation. His voice was heard in
the giving of the law and in the blood of the new cove-
nant, and will be heard finally in the crash of worlds (26),
while the Speaker, through whatever human or divine
agent, is God (i. i ; ii. 1-4). " On ^ earth " shows that
revelation to have been locally determined, confined to
earthly conditions, temporal. The antithetic " from
heaven " expresses only the position of the revealer.
There, a temporary manifestation of God, on an inacces-
sible mount, here an abiding incarnation of His Son, who
came from heaven and as Mediator evermore reigns in and
from heaven. " Him that dealeth with us from heaven,"
gives the sense better than " He that warneth." Our es-
cape is as much more impossible than theirs, as the divine
manifestations to us are more attractive and glorious than
those which " they " begged no longer to hear. They were
punished, how inexorably more shall we be punished !
"Turn away from,"^ includes " the idea of rejection even
to abhorrence," a stronger term than "refuse," corre-
sponding to the infinitely greater attractions of the Gospel
(vi. 6; X. 10). The direful things from which there is
for apostates no escape are now hinted at (26, 27).
Whose voice then shook . . . What a voice, that before
which quakes the solid earth ! (Exod. xix. 18 f. ; Judg. v.
4 ; Ps. cxiv. 7, LXX.). But now %>crsus " then " : " in
the Christian order as distinguished from that of Sinai."
He hath promised a more tremendous shaking. He at
whose voice Sinai shook, is now saying, namely : through
His prophet Haggai (ii. 6), who, speaking in sorrowful

1 <Tt >7/f modifies the whole idea.

2 airoaTf)e(j>6fiev(u, pres. : The action is going on.

500 EPISTLE TO THE HEBREWS. [xii. 25-29.

times, foreshadowed the final world-catastrophe. Spoken
with reference to the present period, and as it were on
its threshold, those words are applicable now. Although
of such an awful character the prediction is a " promise,"
" because it is for the triumph of the cause of God that
believers look." There is in store one more quaking not
of the earth only, but of heaven itself (Matt, xxiv, 29),
" a repetition on a grander scale of the event at Sinai."
EliR. : " The whole visible world is to be shaken and un-
hinged." Westc. : " That which was local and prepara-
tory at Sinai is seen in the culmination to be universal "
(Mic. vii. 15; Hab. iii.). " Then " it was a passing oc-
currence, " now " it will be a definitive, decisive consum-
mation. Yet once more,i leaves no prospect of any fur-
ther shaking, no such a cataclysm will ever again occur.
Bringing out the polar relations of " the two homogene-
ous events," the foundation of the kingdom and its con-
summation, this phrase declares the final shaking^ to be
a total removal (vii. 12) of the things which admit of
being shaken, all mutable, transitory forms of existence.
That final upheaval will make a separation between
the things which can, and the things which cannot, be
shaken. The motive clause that those things . . . may
depend on " the removing." Those which can be
shaken, " things that have been made," are removed
in order that the others, the spiritual things, may abide,
the perishable is taken away that what is eternal may
appear in its true character. Westc. : "The veils in
which it was shrouded are withdrawn." It may also
depend on " things that have been made : " ^ so made to

' h-a^, vi. 4 ; ix. 26 ff.

- aaAevofih'up, which are being shaken. " The convulsion is represented
as in accomplishment."

3 ■jreTToi^fj.evuv, spiritual realities are also created, Is. Ixvi. 22, the new
heavens and the new earth, Is. Ixv. 17.

XII. 25-29.] CHAPTER XII. 501

the end that things which cannot be shaken may remain.
The continuance of that which abides was the purpose
of the creation of that which admits of being shaken.
Creation aimed at the repLacing of the variable by the
invariable, the temporal by the eternal. It is but a
symbol. It comprehends redemption in its aim. All
things in heaven and earth were created (Col. i. 16 ;
Eph. i. 10) to this end, that in Christ all things should be
gathered together in one blessed and glorious kingdom.
Mighty convulsions in nature will attend the consumma-
tion of the Church (i, II, 12 ; Matt, xxiv., etc.). The pres-
ent distress of the readers and the imminent destruction
of Jerusalem were forebodings of the crisis when mutable
things shall be dissolved into their immutable proto-
types.

Wherefore, in view of the universal convulsion and the
immovable character of Christ's kingdom. Receiving a
kingdom,^ made subjects and partakers of it, as a matter
of right and of certainty in possession of it {\v. 3),
though in some respects it may yet be future. " King-
dom " = not only the commonwealth under royal rule,
but here also " the regal glory which they are destined to
share," the Church being a partner in the reign of her
Head. That cannot be shaken, not only are not, but
cannot be. Though heaven and earth tremble and crum-
ble in the awful catastrophe, a kingdom which cannot be
destroyed (Dan. vii. 18, 27), will rise over the universal
wreck, the fittest will survive, the Church, the heir of the
things which remain. Let us have grace 2 (cf. iv. 16),
make the gift our own. Better : " Let us have thankful-
ness," feel and show gratitude. Whereby . . . offer
service (worship, ix. 14; x. 22). Thankfulness is the most

1 The pres. corresponds witli tlie perf. : " ^'c have come to," 22.

2 i^Y"*' X"l'"'> I^uJ<t xvii. 9; I Tim. i. 12 ; 2 Tim. ii. 3.

502 EPISTLE TO THE HEBREWS. [xii. 25-29.

acceptable worship, the most suitable sacrifice (xiii. 15),
the deepest ethical motive of approach to God (Ps. 1. 23 ;
Neh. viii. 10). Well=pleasing (xiii. 21). With reverence

and awe (Phil, ii. 12; i Pet. i. 17). They are to be
reverential as well as thankful, rejoice with trembling,
mingle the cup of thanksgiving with godly fear, without
which our approach to God becomes unholy presump-
tion and sinful levity. For our God . . . enforces the
last clause. With the O. T. counterpart (18-21) of
this comforting picture still in mind, the author is re-
minded of a divine attribute which should make Christians
always stand in awe of God (Deut. iv. 24 ; Is. xxxiii.
14; Mai. iii. 2 £.; iv. i ; Matt. iii. 12).

CHAPTER XIII.

In conclusion there are enjoined certain social and re-
ligious duties, closely related to the general import and
aim of the Epistle.

1-6. Let love of the brethren continue. Forget not to shew love unto
strangers : for thereby some have entertained angels unawares. Remember
them that are in bonds, as bound with them ; them that are evil entreated
as being yourselves also in the body. Let marriage be had in honour
among all, and let the bed he undefiled : for fornicators and adulterers God
will judge. Be ye free from the love of money; content with such things
as ye have : for himself hath said, I will in no wise fail thee, neither will I
in any wise forsake thee. So that with good courage we say.

The Lord is my helper ; I will not fear :

What shall man do unto me .''

Let love ... In blessed communion with God (xii.
28) they must realize the obligations of brotherly love.
With reverential worship must ever be conjoined love of
the brethren. Restored to right relations with God, we
come into closer relations with all who by water and the
Holy Spirit have been begotten again of our Heavenly
Father, and who are Christ's brethren and ours. " The love
of the Christian to the Christian as a member with Him of
the body of Christ " (ii. 1 1 f. ; iii. 12 f. ; vi. 10 ; x. 24 f. ;
I Pet. ii. 17 ; i. 22 ; V. 9 ; 2 Pet. i. 7 ; Rom. xii. 10 ; i Thess.
iv. 9) must continue. It had evidently been endangered
(vi. 10; X. 33). With *'the love of the brethren " is
joined the admonition of love unto strangers and relief
of them that are in bonds, two different forms in which
the general love is to have its exercise and expression.

503

504 EPISTLE TO THE HEBREWS. [xiii. i-6.

Forget not, Remember, imply neglect of these duties,
possibly ill view of their own trying situation. " Stran-
gers." Various causes led many to travel to and fro, and
existing conditions rendered private hospitality almost a
necessity (i Tim. iii. 2 ; v. lO ; 3 John 5 ff. ; i Pet. iv. 9;
Tit. i. 8). The liberality of Christians to strangers as
well as their mutual love was a subject of remark among
pagans, a new phenomenon in the world (vi. 10; x.
32-34). For thereby . . . angels, a special incentive to
hospitality. Strangers have been messengers of unex-
pected mercies and deliverances to their hosts (Gen.
xviii., xix.). A home shrouded in sorrow may be lighted
up with joy and peace by their presence and benediction.
Unawares,! without knowing it. Angels of mercy come
oft in strange disguise to Christian households. Del. :
" Lot had no presentiment that the two men (' my lords ')
were angels, and Abraham . . . looked upon his sublime
guests as wanderers in want of human refreshment."
" Christ indeed comes in the least of those who are wel-
comed in His name " (Matt. xxv. 40, 45 ; John xiii. 20).
They are also to " remember," " in prayers and benefi-
cence," those in captivity and affliction (x. 33 f.), thrown
into prison probably by their persecutors. As bound
... as being yourselves. The participle in both clauses
gives a motive : " the feeling of community in suffering,
in the former case spiritual, in the latter case bodily."
More than a fellow-feeling is required (2 Cor. xi. 29).
Since they suffer as Christians, they suffer really for their
brethren's faith as well as for their own. United in the
cause of their sufferings, sympathy should recognize the
connection between them (x. 34 ; i Cor. xii. 26). Them
. . . evil entreated, those who are struggling against
any adver-sity. In the body (2 Cor. v. i, 6). Since you

1 tTTiXavdaveade, iXaOov.

XIII. 1-6.] CHAPTER XIII. 505

yourselves are liable to similar afflictions, their lot may
at any moment become yours. Prayers for prisoners
and other sufferers are contained in ail ancient Liturgies.
The duties of private life follow. Along with brotherly
love, conjugal love is to be sacredly guarded and the
rights of others observed in business. Unchastity and
avarice were the bane of paganism, and both were among
the national sins of the Jews (Matt. xix. 3 ff. ; Gen. xxv.
31 ff. ; XXX. 31-43). Let marriage ... As in 5 (twice)
and in 8, the verb is wanting and the foriri becomes
declaratory or hortatory as we sc. an indie, or imp. The
tone is at all events monitory and the logical " for " im-
plies this clearly for 4. Had in honour, as a state to which
attaches honor and dignity. Marriage, not celibacy,
bears upon it the seal of God. Among all, all classes, by
the married and the unmarried, may also be rendered " in
alP respects," under all circumstances, to be guarded from
everything that would lower its dignity (i Tim. iv. 3), or
mar its sanctity (Gen. xlix. 4), for God 2 will judge all who
esteem lightly this hoiy state : fornicators, unmarried
persons who indulge the sexual passion ; adulterers,
tho5»e who break the bonds of wedlock, the lawful, indis-
soluble union of one man and one woman. Side by side
with this (Eph. v. 5 ; Col. iii. 5) is condemned another
form of selfish lust, the love of money, devotion to
worldly possessions. Be ye free,3 a happy rendering, lit.
let your disposition, turn of mind, be free, from the love
of money. Content with, a more precise definition of
the injunction, in that you content yourselves with what
there is, with such things as ye have. For himself^

1 kvKCKSLV, as in 18. ^ 0 ^fof. emphatic at the end.

8 6 rpoTTog, the general character, Didachc, xi. 9.

* avT6q, "God, as the subject which to the consciousness of the believer
is absolute and ever present."

5o6 EPISTLE TO THE HEBREWS. [xiil. 7-9.

hath said. Contentment is inspired and justified by the
precious promise of God : I will in no wise . . . The

exact form of this promise, which in the Greek has five
negatives, is not contained in our edition of the LXX.,
but its substance is found Josh. i. 5; Gen. xxviii. 15;
Is. xli. 7 ; Deut. xxxi. 6, 8 ; i Chron. xxviii, 20. In
popular or Hturgical usage these were fused together as
phrased here. The same form occurs Hterally also in
Philo. Beng. : "■ A divine adage." Westc. finds in the
first verb the idea of "withdrawing the support ren-
dered by the sustaining grasp ; " in the second,^ that of
" deserting or leaving alone in the field of contest, or in
a position of suffering." So . . . courage, " On the
ground of promises so loving, emphatic, and so full of
comfort," we may courageously employ the most tri-
umphant expression of confidence : The Lord, my helper
. . . sung amid the joyful festivities of the ancient
Church. "This is cited from Ps. 118, which concludes
the Hallel of the Feasts of Passover and Tabernacles."
(Cf. Ps. Ivi. 10, 12, 5; cvi. 12.) The interrogative, What
can man . . . points back to the persecutions of the
readers (x. 34*^). The tenor of the whole psalm is calcu-
lated to turn the mind from the remembrance of per-
secutions to the glorious triumph assured, with Jeho-
vah as their Helper. This was Luther's favorite psalm,
which "helped him out of such straits as neither emperor
nor king nor any man upon earth could have helped him
out of."

7-9. Remember them that had the rule over you, which spake unto you
the word of God ; and considering the issue of their Ufe, imitate their faith.
Jesus Christ is the same yesterday and to-day, j'ea and for ever. Be not
carried away by divers and strange teachings : for it is good that the heart

2 aviy/xi, iyKaTalni-Ku, x. 25 ; 2 Cor. iv. 9 ; 2 Tim. iv. 10, 16. Matt. x.\vii.
46 is " a clue to the passage."

XIII. 7-9-] CHAPTER XIII. 507

be stablished by grace ; not by meats, wherein they that occupied them-
selves were not profited.

Remember . . . connects with 5 and 6, The hves of
their departed leaders offer not only a shining example of
unselfishness and contempt of the world, but also of the
all-conquering power of faith. Them that had the rule,i
— no longer on earth — who (indeed) spoke unto you
(originally, ii. 3), the word of God : both the O. T. revela-
tion and the Gospel (Acts iv. 31 ; viii. 25 ; xiii. 46, etc.).
What a vital bond had been formed between those who
spoke and those who heard the word ! And considering,
making an attentive survey, "abiding, penetrating con-
templation " of, the issue 2 of their life . . . lit. the out-
come of their manner ^ of life, the result of it. Thay. :
" The manner in which they closed a well-spent life as
exhibited by their spirit in dying." The last scene
reflected and crowned a life of faith. And this faith
rather than the special actions it inspired they ai-e to
imitate as a model (vi. 12). Martyrs (i Thess. ii. 14-16)
such as Stephen, James the brother of John, James the
Just (t A. D. 62), had by a glorious death given a signal
triumph to faith. Jesus Christ (is) yesterday . . . (21;
X. 10), an absolute truth, explanatory of " faith " (7),
the object of faith. " The thought of the triumph of
faith leads to the thought of Him in whom it triumphs."
Or, Jesus Christ may be contrasted with the leaders (7).
These were yesterday but they are not to-day. He is
lifted high above all change, a most comforting truth.
Del.: "Amid all the vicissitude of persons and things,
the Church has in Him the unchangeable ground of its

1 Of I'lyovnEvoi, 17, 24; Acts xv. 22; cf. Luke xxii. 26. Not teachers or
preachers as such.

2 EKjiaaiq t. avaar, not = tK,-inair t. Trifrr., i Pet. i. 9, but as in Wisd. ii. 17.
2 avac!Tp6<pi] "describes life under its moral aspect," iS; x. t^^.

5o8 EPISTLE TO THE HEBREWS. [xiii. 7-9.

being, and a sure holdfast against any fluctuation."
While 8 enforces 7, it also recalls 6 : " The Lord is
my helper," etc. He ever lives for the support of His
Church, and therefore the victory of the believer is at all
times assured. Jesus Christ is the same to-day as yester-
day, yea, this falls short of the truth, He is the same for
ever — a recapitulation of vii. 3, 16 f., 25, 28; ix. 12; x.
12. Yesterday, as determined by the context, the time
in which the " leaders " taught the readers. To=day, the
present in which is cast their trying lot. And for ever,
" and also in all the inconceivable remoteness of the
future, Jesus Christ is unchangeably the same" (Ps. xc.
2-4). Of such a One there is pre-eminent need, i. e. of
inward help in staying the heart by grace, help which be-
comes impossible to men tossed hither and thither by a
complex of dissimilar teachings, foreign to the pure and
simple truth. Be not carried away,i past the one doc-
trine ye were taught, by divers and strange teachings
(Col. ii. 22 ; Eph. iv. 14; Rev. ii. 14, 15, 24 ; 2 Tim. iv. 3
f. ; I Tim. iv. i ff.). Speculations and subtle casuistry
concerning ceremonial practices would draw them away
from the direct Christian course. " Divers," manifold,
conflicting with each other, versus the unity of Christian
truth. " Strange," not homogeneous with the Gospel,
irrelevant and leading away from it — a warning against
the disturbance wrought by manifold sectarian doctrines.
For it is good . . . established by grace, by a divine in-
fluence on the soul, mediated by the truth (John i. 17 ; xvii.
1 7). The prospect of external security may have tempted
them to follow certain ceremonial views connected with
the social life of the Jews, but no strength or stability
comes to the heart from the reception or rejection of

1 TrnpaiptpeaOi: ; Trapa = past, cf. ii. i, versus lisjiaibvadai.

Xlir. ro-17.] CHAPTER XIII. 509

food, nor from any discussions concerning it. Not by
meats,! versus "by grace." The reference may be to the
sacrificial food or to eating in general. That such things
are not salvific (Rom. xiv. ly), is shown by the clause,
wherein 2 they that occupied themselves. . . . Those
who in this manner regulated their liv^cs derived no profit
from it (i Cor. viii. 7). To abstain from one kind of food
and feast on another is in fact inconsistent with grace.
Non-conformity to Jewish ordinances, some might urge,
will exclude us from all fellowship with our nation, a
loss of prodigious import to every true Israelite. For
this they are fully compensated. The loss is really
with the Jews. " They, not we, are the excommunicated
party." We have our exclusive services, an altar, and
sacrificial feasts, in which those who cling to the former
have no part.

10-17. We have an altar, whereof they have no right to eat which serve
the tabernacle. P'or the bodie.s of tho.se beast.s, whose blood is brought
into the holy place by the high priest as an offering for sin, are burned with-
out the camp. Wherefore Jesus also, that he might sanctify the people
through his own blood, suffered without the gate. Let us therefore go
forth unto him without the camp, bearing his reproach. For we have not
here an abiding city, but we seek after t/w city which is to come. Through
him then let us offer up a sacrifice of praise to God continually, that is, the
fruit of lips which make confession to his name. But to do good and to
communicate forget not : for with such sacrifices God is well pleased.
Obey them that have the rule over you, and submit to them ; for they watch
in behalf of your souls, as they that shall give account; that they may do
this with joy, and not with grief: for this were unprofitable for you.

Corresponding to the peace-offerings, from which the
offerer enjoyed a feast, Christians also have an altar
from which they derive food for a social feast. As the

' j3f)(l)fiaTa, in the Gospels used of food in general ; in the Epistles of
ascetic distinctions, i Cor. vi. 13; viii. 8, 13; Rom. xiv. 15, 20; cf. ix. 10.

2 ev olf goes with ncpin., not with oxpe'/.. Trepcnarliv, Eph. ii. 2, 10; Col.
iii. 7 ; Rom. vi. 4 ; Acts. xxi. 21 ; 2 Cor. x. 3.

5IO EPISTLE TO THE HEBREWS. [xiii. 1&-17.

place (12) where Christ was crucified is compared with
the place of the altar in O. T. the " altar " is undoubtedly
the cross on Golgotha. On this was offered up the Lamb
of God, the one great Sacrifice, of which every other was
the symbol and the shadow. This one altar, on which
Jesus Christ expiated our sins, is the condition of all
grace and acceptance (i Pet. ii. 24 ; vii. 27 ; ix. 14, 26,
28.) Some : the eucharistic altar where we have life-
fellowship with Christ who was sacrificed for us — an in-
terpretation which is not without truth. Riickert re-
minds us that there is a something in the Lord's supper
which only Christians may appropriate, the body of Christ,
our atoning sacrifice. Whereof they . ; . serve 1 the
tabernacle = the priests occupied with the legal ritual
(viii. 5). Those most highly privileged officials are not
entitled to eat of the sacrifice upon which we Christians
feast. We enjoy more than they. The priests subsisted
largely from their offerings (Lev. iv. 26, 31, 35 ; cf. vi.
19, 22 ; V. 9 ; vii. 7, 34 ; xxiii. 20), but of the sin-offering,
the blood of which was taken into the sanctuary for atone-
ment, of this they were not entitled to any part what-
ever, the whole body being consumed ; and Christ, sac-
rificed for us, is the antitypical sin-offering.^ Thus from
the Levitical point of view, the very priests who might
eat of sacrifices of which the people dared not partake
(Lev. vii. 6; x. 17), are excluded from participation in
what was sacrificed on the altar of Golgotha. Christians
are admitted to a privilege unknown under the old
covenant. They have in Christ at once both a sacrifice
for sin and a never-failing means of support (iii. 14 ; John

1 Xarpivuv, the divine service, versus leiTovpyiiv, the official service. In
N. T. it has God for its object. With ry aKTjvri, it has about it an idolatrous
air: the tabernacle is an object of worship.

2 Kepi a/iapTiag, LXX., for the sin-offering, i. 3.

XIII. 10-17.] ' CHAPTER XIII. 511

vi. 53 ff.). His death atoned for us, His life imparts itself
to us. " The altar " includes both the sacrifices and the
food from the sacrifice (i Cor. ix. 13). The Hebrews
" enjoyed in substance that which the Jew did not enjoy
even in shadow." As the priests could not partake of
the sin-offering on the day of atonement, so they are
not entitled to partake of the sin-offering of our altar.
For the bodies of . . . explains this from the familiar
ordinances observed on the day of atonement (Lev. xvi.
27). Those two victims which together constituted a
universal expiation for the sins of the priesthood and the
people were typico-prophctic of the great sin-offering ^
beyond the precincts of the holy city. (Cf. Lev. iv. 1 1 f.,
21 ; vi. 2^}j Into the holy 2 place = here, the most holy
place. Wherefore Jesus also. This follows logically from
II and with that forms the proof of 10. Inasmuch as the
Levitical victims whose blood was offered within the most
holy place were wholly withdrawn from the priests, and
burned without the camp, so was Christ, the sin-offering
for humanity, " corporally destroyed outside the gate of
Jerusalem." The correspondence between type and anti-
type is not absolute. Christ's passion answers here not to
the offering but to the burning of the victim without the
camp. In the type the slaying and the burning are viewed
as one act foreshadowing the sacrifice on Calvary. In
both cases " the atoning victim is annihilated " without
the camp, and the blood taken within the sanctuary.
That he might sanctify . . . blood (ix. 26; x. 10). As
the high priest with such blood of the sin-offering
entered into the sanctuary, thereby to sanctify the people
(ii. 13 ; ix. 13), so Christ, the offering for sin (Is. liii. 10; I
Cor. V. 21 ; Gal. iii. 13), was consumed under the fires of

2 ayta as in ix. 8 = the sanctuary J>ar excellence.

512 EPISTLE TO THE HEBREWS. [xiii. 10-17.

divine wrath and divine love without the holy city (John
xix. 17; cf. Num. XV. 35 ; Lev. xxiv. 14), that He might
sanctify the people by His own blood (Acts xx. 28 ; Eph.i.
7 ; ii, 13 ; Col. i. 20 ; Rom. iii. 25 ; v. 9) brought into the
heavenly sanctuary, where properly the offering was
made. Symbolically, not the victim but the use made of
its blood effected atonement. Let us therefore ... At
last the author has reached this decisive momentous point.
Hitherto he simply maintained the superiority of the
Christian dispensation to the Jewish, the necessity of
steadfastness, etc. Now he brings out the incompatibility
of adhering to both systems. Since He who is their
true sin-offering was cast out of the holy city as a criminal,
it devolves on them also to go out to him, outside the
camp of Israel. Those who remain within are debarred
from the sacrificial meal obtained from the altar of Christ.
And to go back to the law for salvation, is to share in the
guilt of Christ's rejection (x. 29), and to forfeit our share
in the true sin-offering. Let us join Him " in His external
humiliation, and in His divine glory," the victim con-
sumed and the priest in the sanctuary. Rather than
incur the guilt of rejecting Him let us ourselves be re-
jected, and along with the Rejected One go forth 1 from
the holy city, once assumed to be God's dwelling-place,
out of the camp, away from Judaism, out unto Golgotha.
Bearing his reproach (xi. 26). In their departure from
the synagogue, they share indeed like Simeon (Luke xxiii.
26) the shame and the reproach which attached to the
sin-offering (x. 32-34; xii. 1-14; Rom. xv. 3), but they
also seal their union with it. The sin-offering, symbolically
laden with the sins of the people, was deemed unclean,
accursed, fallen under the destroying wrath of God,
and for this very reason, it was the blood of such a
1 e^EpXufieda, " the pres. expresses vividly the immediate effort."

XIII. lo-iy.] CHAPTER XIII. 513

victim that was carried into the holiest of all. The cost
of this " going forth " is not so great as one might think:
For we have (at all events) not here an abiding city.

Jerusalem is not permanent (xi. 10). It affords us no
"established residence or citizenship." City and temple
were soon to perish (Matt. xxiv. 1 5 ff.). And the Christians
did " go forth/' " in a hitherto unforeboded connection
with the prophecies and warnings of the Lord " (Luke
xvii. 28-32; xxi. 21-24). The abiding system, which
cannot be shaken (xii. 27), w^e seek after in the realm
of the spiritual and the eternal. Our aspirations are all
definitely directed thither. In a sense we have already
come to it (10; xii. 22, 27; xi, 14, 16), but its full mani-
festation is yet to come.

Although withdrawn from the temple offerings they
can still present sacrifices well-pleasing to God. Through
him then . . . Since the sin-offering has effected
complete expiation (x. 18), and with it bloody sacri-
fices have ceased, let them offer up "through^ Him,"
to whom they "go forth " (13) — as their High Priest (vii.
25 f.) — through whom alone every sacrifice comes upon
the altar (i Pet. ii. 5 ; iv. 11 ; Rom. i. 8; xvi. 27; Col. iii.
17), a sacrifice of praise. They not only share His
reproach, but they partake of an exclusive Christian
privilege, made possible only by Christ's expiation : the
offering up of grateful praise — a reference to the highest
form of peace-offering. (See Oehler's O. T. Theology, p.
288 ; ^ Lev. vii. 1 1 f . ; xxii. 29 ; Ps. 1. 14, 23 ; cvii. 22 ; cxvi.
17.) It was taught in the synagogue: " In the future all
sacrifices will cease, but the thank-offering ceases not.
All prayers will cease, only the thanksgiving prayer will

^ Cf. irphr avTov, A'l avrou, cf. vii. 25.

2 Ovaia, Mai. i. 11, " appears to have been understood in the early church
of the prayers and thanksgivings connected with the Eucharist " (Westc).
33

514 EPISTLE TO THE HEBREWS. [xiii. 10-17.

not cease" (Jer. xxxiii. 11 ; Ps. Ivi. 13). Continually.
(Cf. ix. 6.) Westc. : " What was an exceptional service
under the old dispensation is the normal service under
the new." Sacrifices characterize the N. T. as well as
the O. T., but they are not bloody, neither are they ex-
piatory. The fruit of lips = " the sacrifice of praise."
(Cf. Hos. xiv. 2, where the LXX. and Syr. have " the
fruit," etc., the Masor. text " calves of the lips," Ps. liv.
6). Which ... to his name. The fruit from our lips
laid on God's altar consists not in formal praises to God,
but in confessing ourselves, at any cost, devoted to His
name, that is, to the revelation of God in Christ (i Pet. i.
13): the highest inspiration of thanksgiving (iii. i; iv.
14; X. 23; xii. 28). But to do good . . . Acceptable
worship has another element. It consists not only in a
courageous confession of Christ, but also in loving serv-
ice ^ to man and self-sacrificing acts of benevolence (i ;
xii. 28). Thanksgiving to God and mercy to man are
the offerings most acceptable to Heaven (Ps. 1. 14; Hos.
vi. 6). The two concepts form a compound idea. For=
get not. (Cf. 2.) With such sacrifices, including "praise
to God " (Rom, xii. i ff.). On the foundation of Christ's
sin-offering Christians, by steadfastly and gratefully con-
fessing the Gospel, and by loving service to men, offer
acceptable sacrifices. With these is to be conjoined sub-
mission to those in authority in the Church, an obliga-
tion sadly neglected in our day (i Thess. v. 12). Obey
them . . . With the sacred remembrance of deceased
leaders (7), is to be conjoined trustful obedience and sub-
mission to their living rulers.^ Their leaders, we may

1 EVTvoia, Mark xiv. 7. Koivuvia, fellowship, especially practical fellowship
in possessions, 2 Coj. ix. 13 ; Rom. xv. 26.

2 TEiOtadg, vTTEiKETe, Westc. : "obedience to express injunctions is crowned
by submission to a wish."

xrii. i8, 19.] CHAPTER XflL 515

assume, were orthodox, and firmly established, yet they
would have rivals, and some doubtless maintained strange
teachings, on *' meats,'' for instance. Such submission
to authorities is urged both on the ground of the solemn
relation which they " that have the rule " sustain to
them, and because of the peril of disobedience. For
. . , the obligating ground of the submission. They are
shepherds accountable to the Chief Shepherd for every
member of the flock, for those that are lost, as well as
those saved through their faithful watching (Matt. xii.
36; I Pet. iv. 5). That ... do this, namely, "watch,"
etc. (Is. Ixii. 6 ; Ezek. iii. 17; Eph. vi. 18). With joy.
Happy the people who convert the pastor's awful burden
of watching over them into a spring of joy. They can
also make it a source of "grief" to their " rulers," be-
cause of its fruitlessness. With grief, lit. with groaning,
which vividly expresses the experience of the disap-
pointed watcher over souls. For this, were they com-
pelled to groan over the failure to save you, wouJd be
unprofitable for you (9). Disregard of those who " have
the rule over you " carries with it the loss of salvation.

18, 19. Pray for us : for we are persuaded that we have a good con-
science, desiring to live honestly in all things. And I exhort vou the more
exceedingly to do this, that I may be restored to you the sooner.

The first occurrence of personal references. The pi.
for us, followed by the singular (19), is the crux of ex-
positors. It may be an editorial plur. (v. 11 ; vi. 3,9, 11 ;
I Thess. iii. i ; v. 25 ; 2 Thess. iii. i ; Col. iv. 3 ; Gal. 1.
8 ; Rom. i. i), or the writer and others closely identified
with him ; or, though absent, he includes himself among
the leaders. Thus "obey" and "submit" relate also
to his own admonitions, and justify his sending of the
letter (22). This gives a climax. The readers are not
only to yield obedience to leaders present, but to uphold

5i6 EPISTLE TO THE HEBREWS, [xiii. 20, 21.

in their prayers all who are in any way over them. For
we are persuaded (believe) . . . His request is grounded
on the good conscience which he and those associated
with him enjoyed (i Pet. ii. 12 ; Jas. iii. 13), They were
conscious of their personal uprightness and this entitled
them to intercessory prayers. A good conscience (i
Tim. i. 5, 19; I Pet. iii. 16, 21 ; Acts xxiii. i) "is one
which testifies to the agreement of our moral conduct
with God's law written in our hearts, and with His re-
vealed will " (Del.). This persuasion is no delusion or
self-deception, for they are desiring 1 to live right. They
know the sincerity of their motives, despite the mistrust
or prejudice which had been awakened against them. To
live honestly, to maintain an honorable, becoming be-
havior. In all things, emphatic, " in the points which
cause misgivings as in others." The desire to live
rightly in some things means but little, but when it em-
braces our conduct at every point, it becomes a sure
proof of a good conscience. A special consideration en-
forces the request for their intercessions : that I may
be restored to you the sooner, that he may the
sooner by his personal presence render them a signal
service, now not in his power (Phile. 22). This hope (23)
points doubtless to an earlier helpful personal relation,
but not necessarily to an official charge. Whatever the
relation, it had suffered interruption, perhaps from perse-
cution. He seems to have freedom of action in 23, but
that may only mean that he expects an early liberation.

In anticipation of their prayers so earnestly sought
He pours out His own petitions in their behalf.

20, 21. Now the God of peace, who brought again from the dead the
great shepherd of the sheep with the blood of the eternal covenant, even

1 dDjivrnq, xii. 17 ; i Thess. ii. 18, the fervent striving of which they are
conscious, goes with ixofi^v.

!i.] CHAPTER XIII. 517

our Lord Jesus, make you perfect in every good thing to do his will, work-
ing in us that which is well-pleasing in his sight, through Jesuss Christ ;
to whom be the glory for ever and ever. Amen.

His " benedictory prayer " is addressed to the God of
peace, a concluding liturgical formula often employed
(Rom. XV. 33; xvi. 20; 2 Cor. xiii. 11; i Thcss. v.
23; 2 Thess. iii. 16). In the thick of dissension and per-
secution He who has made peace in Christ is able to re-
solve into harmony all conflict within us or between us
and others. Who brought again [up] ^ . . . the great
shepherd . . . the ground for this title: God's exalta-
tion of Christ out of the infernal realms, thereby estab-
lishing peace. Not so much the historical resurrection is
referred to as Christ's exaltation into heaven out of the
depths of His humiliation, emphasizing " the depth of
apparent defeat out of which Christ was raised." The
great^ shepherd (John x. 11, 14, 28 ; i Pet. v. 2-4) ; cf.
verse 17 ; Isai. Ixiii. 11 (LXX.). This God is able to de-
liver out of every distress. With the blood . . . covenant
is joined with what precedes: in virtue of His blood He
is " the great Shepherd." Out of the realms of death
Christ ascended into heaven, not only accompanied by
His blood (ix. 12, 25; x. 19), but by means of it, by
the agency, the power of His blood (ix. 28). " The
eternal covenant " versus that of Moses (ix. 18 ; cf. Acts
XX. 28). Westc. : " The raising of Christ was indissolu-
bly united with the establishment of the covenant made
by His blood and effective in virtue of it." His life's
blood which atoned for our sins, the blood of the everlast-
ing covenant (Zech. ix. 11), was the essential ground upon
which God brought him up into glory. Our Lord Jesus
(vii. 14), "the sum of the earliest creed " (Rom. x. 9 ; i

"^ h.vaya-Yliv,vei-sus Karcr.c'ji', in Rom. x. 6 ; Wisd. xvi. 3, brought up, not
brouglit again.

^ u fJ-eyar, cf. iv. 14 ; x. 21, 24.

5i8 EPISTLE TO THE HEBREWS. [xiii. 22-25.

Cor. xii. 3), frequent in Acts; elsewhere " the Lord Jesus
Christ." " Jesus " = " shepherd." The contents of the
prayer: make you perfect (i Pet. v. 10), " the harmo-
nious combination of different powers" (Eph. iv. 12;
2 Cor. xiii. 9); in every good thing (cf. 1-18) to do
his will, to the end that ye do. This is the goal of
human destiny. Working (doing) in us that which,
shows how our doing is brought to pass, through God
moving us to do, making each deed of man the deed of
God (Phil. ii. 13) — and all through Jesus Christ. What
in us is well-pleasing to Him (16 ; xii. 28 ; i John iii. 12),
is mediated to us through the redeeming and pastoral
work of Christ. To whom . . . Amen, may be ap-
plied to Jesus, who in view of His self-surrender was
crowned with honor and glory (2 Tim. iv. 18 ; 2 Pet. iii.
18; Rev. i. 6), or directly to God, who is "working in
us" (v. 7 ; 2 Thess. ii. 9; Gal. i. 5; Rom. xvi. 27), or to
both combined. After the prayer which so fittingly
closes the letter follows a postscript.

22-25. But I exhort you, brethren, bear with the word of exhortation :
for I have written unto you in few words. Know ye that our brother
Timothy hath been set at liberty; with whom, if he come shortly, I will see
you.

Salute all them that have the rule over you, and all the saints. They of
Italy salute you.

Grace be with you all. Amen.

This addition leaves no doubt of the epistolary char-
acter of this treatise. But I. For the first time he
speaks of himself in the sing. Bear ... (2 Tim. iv. 3).
Westc. : " The very brevity of his argument on such
themes pleads for consideration " — for a patient audience.
It is implied that his exhortation makes demands on their
endurance, also, probably, that he lacks official authority,
and that a letter from him had not been invited. Be-

XIII. 22-25-] CHAPTER XIII. 519

sides, a certain severity is used which could easily
provoke their dislike (ii. 3 f. ; iii. 7 ff. ; vi. 4-8 ; x.
26-31), etc. Word of exhortation, encouraging them
to constancy of faith and warning them against apostasy.
For ... in few words (i Pet. v. 12), is not urged as an
apology for any harshness or severity, but as a ground to
bear patiently the exhortation. From consideration for
them he has abridged the discussion as much as possible.
Our brother, not the author's, but brother of the con-
gregation and the author, assuming the joy which
Timothy's release would give to them as well as to him.
Set at liberty, discharged, either freed from captivity
(Acts xvi. 35), or acquitted of a charge (Acts iii. 13 ;
xxvi. 32), or discharged from an ofificial mission. This
allusion cannot pass as evidence of Paul's authorship. It
is simply asserted that the writer will visit them " as soon
as Timothy comes." So Del., who for if he come
shortly, renders " if he come sooner than the date at
which I purpose to set out" (19). There is apprehen-
sion of hindrances or delays. I will see you (Rom. i. 11 ;
I Thess. ii. 17; iii. 6, 10), etc. The Epistle closes with a
general salutation like Rom., i and 2 Cor., Phil., Col., i
Pet., 3 John, etc. The form is unique, making special
mention of them that have the rule, whose authority had
been compromised (17). All may be emphatic. All the
saints, allowing no exception (xii. 14), the whole church,
which is the communion of saints. They of Italy, not
residents in Italy, but natives of Italy. Italian Christians,
probably companions of the author in exile, send greet-
ings. Grace be with you all, the final blessing, as in
Tit. iii. 15, simpler than the ordinary benediction. The
benedictory intercession seeks for them "the grace"
which justifies and sanctifies and glorifies, which begins,
develops and completes our salvation. Amen.

Date Due

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